J A. Spranger, ' Old Malt House, ’ Ashford Hill, Nr. Newbury. DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY Ps van ror 7973 272 PUL Y “ee , , Woodmar sc. ( 7 A | COMMENTARY St, Paul’s EPISTLE TO THE GALATIANS. SSE ee BY _ MARTIN LUTHER. TO WHICH ARE NOW ADDED, THE LIFE OF THE AUTHOR; AND AN IMPARTIAL HISTORY OF THE TIMES IN WHICH HE LIVED ; BY THE LATE . REV. ERASMUS MIDDLETON, B.D. RECTOR OF TURVEY, BEDFORDSHIRE, ——e aS «* Error chiefly becomes formidable from its concealment ; and a detection of falsehood te generally dispels its charm.” ~ “LONDON: PRINTED FOR MATHEWS AND LEIGH, STRAND, BY S, GOSNELL, LITTLE QUEEN STREET» 1810, nut WASeet ay A¢ ps a Che wae ‘2 ss Ee dabet? rT, oe } onal yams RY Be a a aie -_ ; My kee oO + fr> § § Ly a A THE CONTENTS. ’ Tun Bishop of London’s recommenda- tion of this book Page 11 Life of Martin Luther 13 To all afflicted consciences, which groan for salvation, and wrestle under the cross, for the kingdom of Christ 65 Fifty inconveniences that arise of man’s own righteousness, proceeding of works, gathered out of this Epistle to the Ga- latians, by M. Luther 93 Luther’s Preface 74 The reason of Luther’s expounding this Epistle 80 The argument of this-Epistle 31 How many kinds of righteousness there are _— ib. Christian righteousness — ib. The righteousness of faith aptly called the passive righteousness, because it con- sisteth in suffering and receiving: like as the righteousness of the law is called the active righteousness, because it con- sisteth in doing and working ib. The infirmity of man in temptations 82 The law cannot comfort us in afflic- tions — ib The law is not given to a righteous man, but to the lawless and disobedient ib. Good works not forbidden —_— ib. Christian righteousness not wrought by us, but wrought in us We can do- nothing for the obtaining of Christian righteousness — ib. The drift of the Apostle in the Epistle to . the Galatians 86 = i See what we fall into when we veneelect this doctrine, or want true zeal to advance the same ==h GBF The occasion of writing this Epistle to the Galatians 89 The devil hateth the Gospel, and stirreth up wicked men against it —_ ib. The doctrine of the Gospel — 90 The effects of the Gospel —_ ib. The este of the false apostles ib: The arguments of the Papists against us Page 91 With how great constancy St. Paul de- fendeth his vocation and authority against the false apostles ib. The sum of the two first chapters ib. A minister of God must be sure of his calling _ ib. Glorying of Paul as touching his vocation necessary and holy — ib. Preachers are to be received as messengers | from God, by whose ministry God him- self speaketh _— gz A double calling, by means and without means - — —~ — 93 Calling of the Apostles _ ib. Who be the Apostles — ib. Calling of Matthias — ib. Apostles, saints ~ = — ib. Certainty of calling — ib. They which be not called, aan kill and destroy ib. What danger they be in which have no lawful calling ib. Why Paul so exalteth his calling in every ‘place Profit that cometh by extolling and mag- ’ nifying of our calling ib. A holy pride — ib. The sum of the Epistle to the Galatians ib. What Paul goeth about in this ee ib. Christ’s victory is ours 95 Why he saith, ‘and all the brethren” iv. Sectaries shun the cross, and therefore they resort to those places where they may do most harm and be out of danger 96 Condition of all godly preachers ib. Comfort of faithful teachers labouring un- der the cross 97 Constant faith of Luther —_ ib. The word and sacraments ate not polluted by our ungodliness « _— ib. Seat of Antichrist —_— — ib. The church dispersed throughout the world = _ = ib, Ag \ = 4. Grace, peace Page 98 Article of justification must be continually taught ib. Greeting of the Apostle strange and un- heard of to the world ib. Sin and conscience two fiends vexing and tormenting us ib. Doctrine of Christians — ib. Grace and peace, what they bring ib. Sin is not released, but by grace alone 99 The world knoweth not the doctrine of true godliness ib. Only by grace is the conscience quiet- ed ib. What peace Paul wisheth to Christians ib. Peace of the world, favour of the world — ib. Why this is added, *¢ and from our Lord Jesus Christ” 100 Merit-mongers, seeking to justify them- selves by their works, shut out Christ, and will have to do with God alone ib. Alcoran is a book containing the Turks’ 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 to be sought 101 Christ, the way, the truth, and the life ib. The afflicted conscience wrestling with the judgment of God, is raised up by only faith in Christ ib. Christian divinity beginneth at Christ ly- ing in the lap of the Haein Mary ib. Christ God = _ 102 The devil an adversary to wees ib. Power of the Father and: of Christ equal ib. How Christ giveth grace and peace 103 The works of Christ are divine and proper to God ib One and the self-same Godhead of the Father and of the Son ib. Mahomet ib. The works of Christ which gave him- self 104, Greatness of sin is to be esteemed by the greatness of the price whereby it is abolished ib. Sin a mighty tyrant, holding all men in captivity and thraldom The judgment of the godly ib. There is a great vehemency always to be marked in pronouns — ib. The weakness of faith inus — ib. Reason doth ex'enuate and lessen sin ib. Hypocrites would that these words of Paul were rather spoken to show his bumi- lity, than the greatness of our sins; for that they cannot bear 106 The picture of the justiciaries, and such as seek righteousness by works ib. Chief wisdom of Christians ib. — CONTENTS. Sins against the first table Page 107 Satan is wont to change righteousness into sin ib. How we must answer the devil disputing with us —s9 ib. True definition of Christ 108 Let every man learn to apply this pronoun — — ** our” unto himself — ib. True picture of Christ —_— 109 What snares Satan layeth for us ib. This sentence is diligently to be urged, “** which gave himself for us” ib. Why Paul calleth the world present and evil 110 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 ib. They that know not Christ, the more wise and righteous they are, the more do they hate and persecute the Gus- pel 110, IIE The white devil. Spiritual whoredom the ° most abominable III Christ only can deliver us out of this pre- sent world ib. ‘The world obeyeth his prince the devil ib. What sins are in the world ib. What the world is with all his virtues and — — righteousness — _ ib.” Kingdom of the world —_ 11z Kingdom of Christ —_— ib. It is a great consolation to know that ° Christ is given for us by the will of his Father ib. God is a common Father both to Christ and to us 113 The Apostle useth gentle speech towards those that are fallen, that through his mildness he may revoke them and win them again 114 How the weak and such as are fallen, ought to be handled ib. The study of bishops to maintain their lordships amd sovereignty 115 That which in long time, of godly preachers is builded up, of one wicked teacher is quickly destroyed ib. A tiue picture of fantastical bragging and glorious spirits ib. The churches are overthrown while the teachers sleep ib. Nature and disposition of the Germans 117 (This may well be said of us Englishmen, for our heart is soon cooled, and that may appear by our cold proceedings at this day.) A double exposition upon this place ib. Drift and purpose of Paul in this whole Epistle ib. An antithesis or comparison between the calling of Christ to grace, and the calling of Moses to the law and works ib. Good things the doctrine of grace bringeth witb it 118 CONTENTS: § "Phe world hateth the light and loveth | False apostles seek to please meft, Page 127 darkness Page 118 What recompense the world rendereth unto Christ for his benefits ib. Moses calleth unto wrath, but Christ call- eth to grace The white devil The black devil light =. = _ ib. Paul’s doctrine condemned by the false apostles So = = ib. | Nature of hereticslively paintedout ib. “The devil will not be black in his minis- ters The devil doth more yhand than on the ieft 120 By what means pure and sound doctrine | Office of the law is preserved Troublers of the church ib How the false apostles had slandered Paul 1b. Contentions always in the church Every one who teacheth that works do justify, is a troubler of men’s con- sciences - ib. Papists worse than the false apostles among | Enemies of the godly fi a pe ib the Galatians Why Pau! catleth the false apostles trou- | ib. blers of the churches False apostles brag of their own doing, and dispraise other men’s ib. / False apostles-trouble and overthrow the Gospel of Chrisi ib. The devil’s argument Teachers of men’s traditions seek to please men — — — ib. Reward of godly teachers — 128 | Reward of false and ungodly teachers ib. ib. a and slanders devised by the false 119 | ~ i ib. | The chief purpose of Paul in this disputa- Satan changeth himself into an angel of ib. zpostics against Paul tion _ — — 129 Paul's doctrine was not after man ib. Christ both God and man — ib. Where Paul received the Gospel ib. The argument of the false apostles taken from the authority of the Apostles 130 = ib | So great is the weakness even of the godly, burt on the right} _ that they are hardly drawn to God’s pro- mises, though they be most certain ib. = = ib. ib. | Conflicts of the godly — — ib. Faith is the sift of God — 138 What inconveniences follow the loathing of God's word ib. 121| Speculation is a naked knowledge with- out practice ib. Doctrine of true godliness is kept by prayer and eamest study of the word ib. ib. The reason which at this day is used against us, and prevaileth with many ib. ib. Dr. Staupitius, a favourer of Luther’s doc- trine, when he began to preach 132 Doctrine of the Gospel attributeth ail things unte Ged, and nothing to man ib. Wicked teachers would be counted most | Neither angels nor apostles, nor any other, holy ib. Righteousness of the law, and righteous- ness of grace, are contrary 123 They that mingle the righteousness of the law and grace together, are subverters of the Gospel of Christ 1b. Discommodities that follow the mingling faith and works together ib. Vehement zeal of Paui against the false apostles ib. Gospel of Paul 124 are to be believed, if they teach any thing against the word of God ib. Papists’ argument against us ib. - A preacher must be sure of his calling and docirine 133 Zeal of Paul ib. What Paul calleth the traditions of the fathers —_ —_-> — 134 The first journev of Paul — 135 Paul’s merit of desert — ib. By what deserts we obtain grace ib. Vehemency of Paul against the false; What manner of saints the devilloveth ib. apostles =_ — — ib. } An horrible sentence” against the Pa-| _ pists — _— _ ib. Changing of persons is here to be marked _ — — 425 Contents of the two first chapters ib. Arguments of the Papists to prove, that the church is above the Seripture ib. Word of God must only be taught in the church | 326 What reward Paul received for his la- baut ib. What the ministers of God ought to seek _ _ -— ib. Sum of the doctrine of the Gospel 127 To teach the things that are of God ib. Signs that testify Paul’s doctrine to be struc = ib. en Pubiicaas and sinners are far better than merit-mongers —_ — ib. Our deserts —_ — ib. Papists a blocdy generation — 136 By what deserts we attain grace ib. Deserts of Paul —_— => 137 Paul’s doctrine _ —_ ib. Definition of the Gospel _ ib. Papists have turned the Gospel into the law of charity, and Christ into Moses 138 The Gospel is not learned by any study of nian, but is taught frem above by God himself —_ = _— ib. Paul the Apostle of the Gentiles ib. Paul’s divinity — _ 139 Office of Paul — == ib. Confutation of the argument of the false apostles - 14% — 6 Paul became all things to ali men, Page 140 Why Paul glorieth so much that he hath not learned his Gospel of any man 141 The testimony of all the churches in Judea for Paul 142 Paul's doctrine. Contention. of such as were turned from the Jews against Paul ib. Declaration of Paul and Barnabas, as touching those things which were done among the Gentiles — ib. What they answer to Paul in this dispu- tation, law 143 They that were converted from the Jews hardly forsook the law ib. Custom is a double nature ib. God always beareth with the infirmities of his people ib. What they had to say for themselves that Tesisted Paul ib. Paul taketh unto himself witnesses, Bar- nebas and Titus 14 Paul so defendeth his Gospel, that he will have all thingsgive place unto it 145 The question that was handled in the as- sembly of the Apusties ib. Why Paul saith, ‘‘Lest I had run in ee vain” _ — _ 146 What was decreed in this conference ib. How Paul refused circumcision ib. How we teach fasting and other Christian exercises at this day 147 What Paul determined in that conference of the Apostles ib. Why Paul would not suffer Titus to be circumcised ib. Obstinate adversaries defend their wicked doctrine by violence and tyranny ib. Triumph of Paul against the false Apos- tles , 148 The Pope putteth righteousness in the keeping of his traditions, and damnation in the breaking of them ib Gospel of the false apostles Gospel of the Pope and other heretics Truth of the Gospel. Gospel Doctrine concerning faith ib. Object of reason whereunto it looketh. Object of faith is the thing whereunto the eye of faith looketh, which is Christ ib. Faith furnished with charity 150 Papists imagine that charity is inclosed in faith, as a diamond ina ring ib. Christ is the true diamond, and not cha- rity ib. Charity the Papists’ diamond rejecting Christ ib. Sleights practised of the false apostles against Paul ib. Luther was content in the time of blind- hess to bear wich those things which ib. Corruption of the ib. Papists of the / which are so earnest for the) CONTENTS. now in the light of the Gospel are utterly to be rejected — Page 15x Pope’s thunderbolts ib. {t 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. Hely obstinacy and stoutness of the godly — — — _ib. Doctrine of thelaw — _ 15z Doctrine of the Gospel —_ ib. Why Paul giveth not unto the Apostles any glorious title 153 Argument of the false apostles against Paul ib. The word of God must be preferred be- fore all. persons and titles whatso- ~ ever ib. Man regardeth the person 154 Every creature of God may be called the veil of God, because God is, as it were, covered and shadowed under it ib. — 4 | Man 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 155 God suffereth his dear saints to fall into great vices, that we should not eleave to their persons ib. Cursed is humility in matters of God, and of faith = — — 156 The stourness of Paul is carnal 160 What Paul calleth grace — 165 Paul and the other Apostles taught all one _ Gospel ib. A good minister must be careful for the poor 162 The world is ready to give for the main- tenance of ungodliness, but it careth not for God’s ministers ‘ib. The majesty ora the article of justifica- tion ib. It behoveth us to be obstinate in God’s matters 163 S—S-——O So 149] A Christian will openly reprove vices in his brother — — —_ ib. The prophets and apostles sinned, and had their infirmities — — ib. No saints witheutsin — — ib. Dissension between Paul and Barnabas 164 The falls of the saints bring comfort unto us ib. Peter liveth with the Gentiles like a Gentile 165 The offence of Peter ib, What the believing Jews gathered of —_—_— — | —_ — Paul’s abstaining — _ 166 The dissimulation of Peter — 167 Sin of Peter- — _ — ib. Dissimulation, what it is _ ib. The law and the Gospel must be dis- cerned one from the other. Law and reason are against faith ib. What we must do when our conscience is terrified 168, » CONTENTS. 7 Moses, in the mountain, was above the) ‘Whatsoever the afflicted conscience de- law ; so in matters of faith we must have nothing to do with thelaw, P. 168 ‘We must not trust in our own strength ib. Without God we can do nothing ib. Peter knoweth not his error 169 The difference of the law and the Gospel ought most diligently to be learned 170 When thelawis tobeurged 9 -— ib, The law hath nothing to do with the con- ' science _ — — 171 When we must hear thelaw — ib. Liberty of conscience —_ 172 Faith justifieth, and nothing but faith 173 All things are deadly without faith ib. Works done before and after justifica- tion 174 The first part of true Christianity is the a ae preaching of repentance, and the ac-]- knowledging of our sins —_ 176 The second part is the preaching of the _ forgiveness of sins ib. Scotus and Occam, doctors of hellish dark- ness - = => 177 Christ, faith, imputation _ 181 Imputation necessary — ib. They that believe in Christ, shall not. be » .. charged with their sins ib. . The doctrine of good works must be taught after the doctrine of faith ib. Whois a right Christian 182 A Christian man hath nothing to do with the law ib Christians are judges of all kinds of doc- trine ib. Faith justifieth without the law 185 The doctrine of good works is not to be neglected 186 Faith only justifieth, because it only taketh hold of the benefit of Christ 184 The law must not be suffered to reign in the conscience ib. Our salvation consisteth not in doing, but —_— i —— in receiving —_ — ib. The dignity of the law _ ib. The officeof Christ — — 188 The difference of the law and grace is very easy, and yet are they soon confounded and mixed together 189 They who say that the law is necessary to righteousness, are like to the false apostles ib. If righteousness come by the law, then is Christ unprofitable 190 Faith in Christ 191 — — — There is no perfect obedience to the law,’ even in the justified ib. . The Scripture calleth the teachers of the law, exactors and tyrants, bringing men’s souls into spiritual slavery 152 - History of publishing of the law in Exod. Kix. 20° : 193 Who maketh Christ a minister of sin ib. Christ hath taken away all evils, and hath brought unto us all good things e — — i 194, sireth, it findeth in Christ abundantly Page 195 What Paul had destroyed by the ministry of the Gospel ' ib Moses giveth place to Christ, and the law = -—— 1 to the Gospel — — ib. The difference of the lag and the Gospel must be diligently matked 196 Faith without works — — 197 Paul’s manner of speech unknown to man’s reason 193 He that is dead to the law liveth to God — — — ib. The whole law is abrogated = — 199 Christ free from the grave, &c. ib. ‘What it is to die to thelaw — ib. Let the flesh be subject tothe law, but not thé conscience 208 How afflicted consciences must be com- forted ib. To live to the law, is to die toGod ; and contrariwise, to die to the law, is to live to God ib. The conscience, by grace, delivered from the law 205 In the matter of justification there is no- thing for us to do, but to hear what Christ hath ‘done for us, and to appre- hend the same by faith 202 This sentence well understood in the time of trouble, maketh a man strong against all temptations 203 A speech or dialogue between the law and conscience 204 A consolation against the terrors of the law, &c. ib. The binding law, through Christ, is bound itself ib, A new name given to the law, that it is dead and condemned ib. The most sweet and comfortable names of Christ ib. Christ a poison against death 205 The iaw of the mind set against the law of the members ibe The flesh subject to the law, but not the —_— — ee — conscience — —- ib. To be crucified with Christ — 206 The true life of the faithful — ib. The faithful are crucified and dead to the law —_ a —. ib: The glory of the faithful — ib. Christian righteousness — 207 We 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 208 The works of Christ living in the faith- ful ib, Christ, living in the faithful, communi- - cateth unto them all gifts of grace and spiritual blessings ib, — — « $ The faithful both righteous and sin- ners Page 208 Faith so knitteth us and Christ together, that we become one with him ib. True faith ts not idle ' 209 What occasion the malicious take of this doctrine : 210 Good works are not the cause, but the fruits of righteousness ib. The faithful live not their own life, buc the life of Christ ib. The faithful live in the flesh, but not ac- cording to the fiesh ib. To live inthe faith of the Son of God 211 The difference between the faithful and unfaithful —_— — 212 The true manner of justification ib. Fo do what in us lieth -- ib. Christ first loved us, and we not him 214 The dignity of the price given forus ib. How sects may be withstood 215 The majesty of Christ tne Son of God ib. Which loved me, &c. ib. The true force of faith 216 The law loveth not sinners, but accuseth them ib. The offices of Christ ib. Christ is 2 lover of the afflicted, and such as feel the burden of their sins 217 Me, for me — — —_— ib. As by Adam all became guilty, so by Christ all that believe are made righte- ous ib. To seek rizhteousness by the law, is to re- ject the grace of God ib. The world is so wicked and perverse, that it rejecteth the grace of God 218 A common sin to reject the grace of God ib. The devilish peryersenéss of the werld ib. The righteousness whichis accepted before God — ib Reason, although it be lightened with the law, yea with the law of God, remain- eth blind 219 The commendation of the righteousness of the law 220 To make the death of Christ unproft- able -221 Just anger is called in the Scripture, zeal or jealousy _— a 223 The sharp rebukings of the Holy Ghost —_— — — ib. Remnants of natural vices remain in the godly = = == 224 None pure but Christ = 225 Luther’s conflicts with Satan — . 226 The profit that cometh to the godly by the temptation of Satan ib. The false apostles bewitchers of men 227 The godly must diligently watch 228 Worldly and secure men are soon bewitch- ed ib. They that seek to be justified by the law, crucify Christ 230 CONTENTS The fall of Lucifer = Page 232 The Holy Ghost ‘is received by hearing the word of faith, and not by the law — 233 The law bringeth not the Holy Ghast 234 The appearing of the Holy Ghost ib. Cornelius’ — ib. Both Jews and Gentiles are justified by faith only 235. The Gentiles justified by faith 236 That the Holy Ghost is given by the only hearing of faith ~ 237 Difference between the law and the Gos- ee oe pel — =) Ss @aaB Cornelius, a Gentile, is justified by faith _ _ = e The law helpeth not to righteousness 249 Conscience witnesseth that the Holy Ghost is not given by the law, but by the hearing of faith 241 Orders and kinds of life appointed of God 242 By what means the Holy Ghost is given unto us — > —_ ib. To whom the kingdom of heaven is given _ _ _ 243 A man is made a Christian by hearing the doctrine of faith ib. The striving of the flesh against the Spirit in the godly 244 The doctrine of the false apostles 245 What incommiodities the righteousness of the law, or man’s own righteousness, bringeth : The judgment of reason, touching articles of faith 251 Faith slayeth reason ib. The unfaithful give not glory to God 252 Remnants of sin in the godly 253 A definition of the Christian faith 255 How they that feel the heavy burden of sin, ought to be comforted ib. Imputation of righteousness 257 Carnal begetting doth not make us the children of Abraham | ib. The believing and the begetting Abra- —_— — — ham - _ 2585 259 Faith thinketh zightly — _ 259 The error of the false apostles 262 Abraham’s faith and ours all one 263 A working and a believing Abraham 265 It is good to follow the example off Christ 5 but justification cometh not thereby 266 The faithful Abraham must be separate from the werking Abraham 267 Righteousness of faith and civil righte- ousness are easily confounded 269 The law of sin, wrath, anddeath 270 The godly are not made righteous by doing righteous things, &c. 273 Judas did the same works that the other Apostles did 274 The error and impiety of hypocrites 275 Hypocrites go about to do that thing which belongeth only to Christ 276 “CONTENTS. The godly do not the law perfectly, Pim? | ‘Hypocrites do many edie but without faith 283 The difference peeved W a true and a false faith 285 Faith only taketh hold of f Christ 286 The believing man obtaineth righteousness and everlasting life without the law and » charity Remnants of sin in the saints, and the elect of God 290 Christ must be wrapped as well in. our sins, asin our flesh and blood 293 A marvellous combat between sin and righteousness in Christ 295 Sin and death abolished to all believers 296 It is the work of God to abolish death, and to give life ib. — — — —_ ~» Christ is our righteousness, and our sin is his =— 297 An inestimable comfort for all poor con- sciences beaten down with sin 298 A feeling sinner braised and broken-heart- ed for his sins, is counted no sin- ner ib. How Christ is truly known 299 The fathers of the Old Testament rejoiced ~ more forthe benefits of Christ, than we do 302 The promise of the Spirit 304 The love of ourselves is corrupt 306 The nature of hypocrites 307 Abraham was not made righteous by the law, for when he lived there was no law 309 ‘We must give to the law and the promise their own proper places 311 All things are done for the elect’s sake 314 All men naturally judge that the law doth justify 315 God hath ordained magistrates, parents, laws, &c. that sins might be bridled 316 The light of the Gospel 320 The doctrine of the Gospel belongeth to those which are terrified with the law 322 The law not only showeth unto a man his sin, but also driveth him to Christ ib. The terrors of the law are driven away by faith 324 Faith in Christ driveth away the terrors of the law The law is good and holy, and yet into- leratle to man’s nature 334 ‘The promises of God are not hindered because of our sins ib. —_— — ee Upon whom Christ bestoweth his bene-| ee fits 335 The judgment of men as touching the law ib, If the law justify not, miich less do works justify 338 The commendation of good works, out of the cause of justification ib. Cain being shut up in the prison of the ee a — law, and abiding there, despaired 342} 288 350 \ 9 The temptation of the godly Page 344 Paul an excellent teacher of faith 358 In the world there is a difference of per- sons, but not before God 335 The brazen serpent a figure of Christ 357 When we feel the terrors of conscience, - the law must be abased, and the pro- mise magnified 364 The Holy Ghost is sent in two ‘manner of ways 372 We must assure ees that we are un- der grace 373 The cry of the Holy Ghost i in the hearts of the godly 376 The cry of Moses at the Red Sea, and the office of the Holy Ghost 379 The godly have need of the comfort of the Holy Ghost =_ _ 387 The fruit of sound doctrine = —~ 401 Who be the true sons of Abraham 419 The church been children by teach- ing 424 Reason is delighted with hypocrisy 426 The people of grace 428 Grief after the flesh, and glory after the Spirit 437 False brethren at the fitst are friends, but afterwards they become deadly ene- Inies . 439 The world embraceth the righteousness of works, and condemneth that of faith — 442 The godly must stand fast, that they lose —_ — not their liberty i in Christ — 443 A remedy against the anguish and terrors of conscience —_— _— 446 The devil’s martyrs — _ 449 Good works are not condemned, but con- fidence in good works 450 True faith 455 The righteousness of the faithful standeth not in feeling _ —_ 460 A sweet consolation in anguish of spi- rit — _ — 461 A true and lively faith _ ib. The life of a Christian is a. course ora _ race — _ _ 462 Christ a gift and example — 465 No error in faith _— — 470 Luther will be at no unity with the ene- mies of the Gospel _ 47% Good works —_— _ 4.74. Carnal men understand not faith 475 Carnal men abuse Christian liberty 476 Natural corruption remaining in the faith- ’ ful —- = — 478 An hypocrite described —. ib How faith and works are to be taught 48% God first loved us —_— — 483 Desires and lusts of the flesh in the godly Src Lemes oa ee Flames of carnal lust inSt.Hierom 488 The godly feel concupiscence or lust of the flesh, which in the faithful the Spirit 1e- sisteth ih, — = 3x B 10 CONTENTS. The vodly feeling the corruptions of the flesh must not despair The battle of the flesh and Spirit in the godly, and what they must do when pe feel, sin _ ae} The wisdom of the godly who 19 only fee . sin _ -~ 490 To be Lib by the Spit - oo ib. How a troubled mind is to be aac ed — _ _ i What it is to crucify the Gesh _ BI The armour of Ged = — = 512 Why God layeth the cross upon the preachers of the Gospel — 516 What offences are to be forgiven 518 How they that are fallen ought to be en- treated aed _ _ 519 The authors of sects pant out in their right colours y —_— §22 The people delighted with th novelties , 527 Page 488. What it is for a man to prove his own work — Page 525 The work of every man’s calling 526 In.death, and in theday of judgment, other “men’s praises profit not — 527 A commandment for the nourishing of the ministers of the word of God 528 The ministers of Satan have plenty, but the ministers of Christ do want ib. Satan oppresseth the Gospel two ways 529 Fulness of God’s word bringeth loath- —_—_ — ing — — — _ 530 The “world loadeth the ministers of Satan with all worldly good things ib. Gentlemen, citizens, and husbandmen, despisers of God’s ministers ib. Reverence and necessary living due to the ministers of the word =_ 530 What it is to sow in spirit _ 532. We must do good without weariness 53% —— ‘TO THE READER. THIS book being brought unto me to peruse and to consider o wf thought it my part not only to allow of tt to the print, but also to commend it to the reader, as a treatise most comfortable to all af= Slicted consciences exercised in the school of Christ.’ The author felt what he spake, and had experience of what he wrote; there fore able more lively to express both the assaults and the salving, the order of the battle, and the mean of the victory. Satan is the enemy; the victory is only by faith in Christ, as John req cordeth. If Christ justify, who can condemn? saith St. Paul. This most necessary doctrine the author hath most substantially cleared in this his Commentary. Which being written in the Latin tongue, certain godly learned men have most sincerely trans- lated into our language, to the great benefit of all such who with humbled hearts will diligently read the same. Some began it ace cording to such skill as they had. Others, godly affected, not suffering so good a matter, in handling, to be marred, put to their helping hands for the better Jraming and furthering of so worthy a work. They refuse to be named, seeking neither their own gain nor glory, but thinking it their happiness, of by any means they may relieve afflicted minds, and do good to the church of Christ, yielding all glory uato God, to whom all glory is due. EDIVINUS LONDON, Aprilis 28, 1575, | a2 * ‘ vy San * CEE tha P j ‘ ‘ y Maday ‘ ~ * - ¥ 4 bo , roy ; ; LY eg ae Kn 4 Gite Sol tl eon Lae Gh -batn a san, on Qyid a AS vers | aba ail Ry he Ne nape oe , si Mo wy Ay Wotyy oh Seni 5 ee sity: RY ha, ¥ he rei : Tata any Sav) Vo Von sis ee tui v a Ny. Cheat oY, an Sa wt ye athe 4 wk ys caer’ aye US Tinh eto Rae, oy MS y egy val wat deena’ ais) YO ae dys win 4 | ot 8 RG, on «ek 2.08 ies beh wine ie ees ‘A. ten hienes Bajo: AND, MD ake of vhs eakanetise wee AG Ase a saver SE we aaah. 3 viteisk: wat ae reine - oat gpa aghs eye feos, oued weer, Voitems! why, ® Wy tate Ase Si Ay Ayes soorg, ‘otf, yp 593 SPM it sata’ | AO shh Soon 9S go nystys Whog att: dwO- Josd i so. ie y ne Aeviant a 63 seid as ED ahhh oa, Kew picisoas inland alt, wif x wer “VK Boat: “Ponacet i os spl ar. ‘ i 4 rer wh eI AY “yin ey "odie, 3 MY ovigagral (ne “pawn bysinga . Ste AS i ats soon vs ow Oi es . 7 ” “ LOGOS Uy¥ ANGE 3 ad LIFE ri MARTIN LUTHER, THE GREAT REFORMER. Tue subject of this memoir was a most wonderful man, whom Gop Taised up in these last ages of the world, to break the chain of super tition and spiritual slavery, which the bishops of Rome and their des dents had for many centuries cast over the consciences of all men. Mewes an instrument truly prepared’ for this great work; and yet but a mean and obscure monk, to show us, that He who ruleth all things, effected himself the important design, in which the greatest prince upon earth would have undoubtedly failed. The conduct of the dignified clergy throughout all Europe had long given scandal to the world. The bishops were grossly ignorant ; they seldom resided in their dioceses, except to riot at high festivals; and ald the effect their residence could have, was to corrupt others, by their ill example. Nay, some of them could not so much as rite, but em= ployed some person, or chaplain, who had attained that accomplish- ment, to subscribe their names for them. ‘They followed the courts of princes, and aspired to the greatest offices. The abbots and monks were wholly given up to luxury and idleness ; and it appeared, by the un~ married state both of theseculars and regulars, that the restraining them from having wives of their own, made them conclude they had a right to all other men’s. The inferior clergy were no better; and, not having places of retreat to conceal their vices in, as the monks had, they be- came more public. In sum, all ranks of churchmen were so universally despised and hated, that the world was very apt to be possessed with prejudice against their doctrines, for the sake of the men whose interest it was to support them. And the worship of God was so defiled with Toss superstition, that, without great inquiries, all men were easily convinced, that the church stood in great need of a reformation. This ‘was much increased when the books of the fathers began to be read, in which the difference between the former and later ages of the church very evidently appeared. They found, that a blind superstition came first in the room of trne piety ; and when, by its means, the wealth and interest of the clergy were highly advanced, the popes had upon that established their tyranny ; under which, not only the meaner people, “but even the crowned heads, had long groaned. All these things con- Suired to make way for the advancement of the Reformation. Wickliffe, Huss, Jerom of Prague, and others, had laid the seeds of a) 14 LIFE OF MARTIN ‘LUTHER. the Reformation, which Luther nourished with great warmth. The scandalous extolling of indulgences gave the first occasion to all the con- tradiction that followed between Luther and the church of Rome; in which, if the corruptions and.cruclty.of the clergy had not been so vi- sible and scandalous, so sniall’a matter could not have produced such a revolution; but any crisis will put ill-humours into a ferment. As Protestants, we are certainly much obliged to Erasmus ; yet we are far more obliged. under God, to thdse great instruments of the Reform- ation, viz. Luther, Zuinglius, C&colampadius, Bucer, Melancthon, Cranmer, and’ offiers.; The’ greatest ehemies ‘of “Luther cannot deny, but that he had eminent qualities; and history affords nothing more sur- prising than what he had done. For a simple monk to be able to give popery so rude a shock, \fhat) there needed but such another entirely to overthrow the Romish church, is what we cannot sufficiently admire, and marks the hand of Providence conducting the whole. It was said, with reason, that Erasmus, by-his«railleries, prepared the way for Lu- ther ; and Simon Fontaine, the popish historian, complained, that Eras- mus occasionally had done more mischief than Luther, because Luther only opened the. door wider, after,Erasmus had picked the locks and half opened it. ;. Notwithstanding allthis, says Bayle, there must;haye been eminent gifts in Luther to produce;such a revolution as he has. done. Martin Luther was born at Isleben,.a town in the county of Mansfelt, in the circle of Upper Saxony, on}the,10th of November 1493, at nine o'clock at. night, being St..Martin’s eve, which made his parents name him Martin... His father was.called.John Luther, or Luder, because he was a refiner of metals; for Luder,in the German language, has_ thi signification, It |is agreed that his. business was about the mines ; an that he was the chief magistrate of the city of Mansfelt.. His mother's mame was Margaret Lindeman, who was remarkable for her piety. . _— Among the falsehoods which have been published: concerning Mariin Luther; no regard has been had to probability, or to the rules of the art of slandering. :‘The authors. of them have assumed the, confidence of those who fully believe that the public will blindly adopt all their stories, however absurd. They have dared to publish, that an incubus. begat him ; and have even falsified the day of his birth, to frame a scheme of nativity. to his disadvantage.. Father Maimbourg has been, so equitable as to reject this ridiculous story ; but Gauricus bas made himself con- temptible for his astrology. ? reais When Martin Luther was fourteen years of age, he was sent to the public school at Magdeburg, where he.continued one year, and was then removed to that of Eisenach, where he studied four years. ‘The cir- ‘cumstances of his parents were at that time so very low, and so insuffi cient to maintain him, that he was forced, as Melchior Adam relates, mendicato vivere pane, to live by begging his bread. When he had finished his grammar studies, he wassent to the famous school at Eisenach, in Thuringia, for the sake of being among his mother's relations, where he applied himself. very diligently to his books for four years, and began to discover all that force and strength of parts, that acuteness and pene- tration, that warm and rapid eloquence, whicn afterwards were attended with such amazing success. In the year 1501 he was entered at the ‘university of Erford, or Erfurt, in Thuringia, where he went through a ‘course of philosophy, and was admitted master of arts in 1503, being then twenty years old. He was soon after made professor of physic and ‘ethics; but be chiefly applied himself to the study of the civil law, and LIFE OF MARTIN: LUTHER: 15 intended to advance hirnself tothe bar, from which he'was diverted by this uncommon. accident. As he: was,.walking in ‘the fields with a friend, he was struck by a thunderbolt, which threw him to the ground, and killed his companion ;' wheréupor'Luther resolved to withdraw from the world, and enter into'the order of the hermits’of St. Augustine. He made his profession in the monastery of Erfurt, where he took’ priest’s orders, and celebrated his first'mass in the year 1507. Packs It is reported, that there was ‘aty/old man inthis monastery, with whom Luther had several conferenées upon many theological subjects, parti= cularly concerning the article of rémission of sins. “This article was ex- plained by the old monk to*Luther, “that it was the express command= ment of God, that every man should ‘believe his’sins to be forgiven him in Christ.” Luther found ‘this interpretation was confirmed by the tes= timony of St. Bernard, who says, ‘‘ that man is freely ‘justified by faith.” He then perceived the meaning of St. Paul, when he repeats, ‘“we are justified by faith.” He consulted the expositions of many writers upon that Apostle, and saw through the vanity of those interpretations which he had read before of the schodlmen, He compared the sayings and examples of the Prophets and Apostles. He also studied the works of St. Augustine; but still'corisulted the sententiaries, as Gabriel and Ca- marencis.. He likewise read the’books of Occam, whose subtilty he preferred before Thomas “Aquinas and Scotus.’ In 1508 the university of Wittenberg, in-the duchy of Saxony, was established under the direction of Staupitius, whose good opinion of Lu- ther occasioned him to send forhim from Erfurt’ ‘to Wittenberg, where he taught philosophy; and his lectures were attended by Mellarstad, and many other wise and honest men: ‘He expounded thé logic and philosophy of Aristotle in the schools, and began°to examine the old theology in the churches. __ a MeiJarstad usually said, that Luther’ was of snch a wonderful spirit, and of such ingenious parts, as to give’ apparent signification, that he would introduce a more compéndious, easy, and familiar manner 6 teaching ; as also alter and abolish the order that was then used. - %i In the year 1512 he was sent to Rome, to’ take up some controversies which happened among his order, and he’conducted himself ‘so well a¢ to obtain the character of a prudent'man. This is represented to have happened before he came to Wittenberg; which ig a mistake; for it was three years after he was at that university.. The occasion was this: seven convents of the Augustines quarrelled’ with their vicar-general, aid Luther was chosen by the monks to maintain their cause at Rome, He was of an active spirit; a bold’dé¢laimer ; was 'endued with a most firm and steady temper, and hada prodigious share of ‘natural courage, which nothing could break or daunt.: In short, he’sti@eeeded in “his business; for which he was made doctor and professor of divinity, upon his return to Wittenberg. At Rome he saw the Pope and'the court, and-had ah opportunity also of observing the manners of the clergy, whose’ Hasty, superficial, and impious way of celebrating mass, he has severely noted, «*T performed mass,” says he, “at Rome; I. saw ‘it also performed By others, but in such a manner, that TPhever think of it without the utmosct’ horror.” He often spoke after watdé of ‘his journey to Romie, and used’ to say, that ** he would not but have made it: for-a thousand fiorins,’””” A monkish poet himself, upon the view of the barefaced iniquity of the’ Pope’s pretended holy city, could not help singing : ssiale BERG B4 rewrite ae 16 UIE OF MARTIN LUTHER: Vivere qui cupitis sancté, discedite Romé: Omnia cum liceant, non licet esse bonum. * Tf you would live righteously, keep clear of Rome; for though her priests can license every thing else, they allow of nothing good.” | The degree of doctor was»forced upon him, against his will, by Stau- pitius, who said to him, .‘/ that God had many things to bring to pass in his church by him.” These words were-catelessly spoken; yet they proved true, like many other predictions before a great change. Luther was graduated doctor at the expense of Frederick Elector of Saxony, who ‘had heard him preach, well’ understood the quietness of his. spirit, diligently considered the vehemency of his words, and had in singular admiration those profound. matters which in his sermons he ae and exactly explained.” ' were , . After this, he began to expound the Epistle to.the Romans, and tae Psalms ; where he showed the difference bet ‘the law and the Gospel. He refuted: the error that was then predominant in schools and sermons; that men may merit remission of sins by their own proper works. As John Baptist demonstrated the Lamb. of God, which took away the sius of the world; so Luther, shining in the church asa bright star after an obscure sky, expressly showed, that sins are freely remitted for the love of the Son of God, and that we ought faithfully to embrace this bountiful gift. His life was correspondent to his-profession ; and these happy begin- nings of such important matters procured him great authority. How- ever, he attempted no alteration in the ceremonies of religion, and in< terfered in no doubtful opinions ; but contented himself with opening and declaring the doctrine of repentance, of remission of sins, of faith, and of true comfort in times of adversity. His doctrine was generally approved by the learned; who conceived high pleasure to behold Jesus Christ, the Prophets, and Apostles, to emerge into the light out of darkness, whereby they began to understand the difference between the law and the Gospel, between spiritual righteousness and civil things, which certainly Could not have been found im Aquinas, Scotus, and other schoolmen. Erasmus revived learning while Luther was teaching divinity at Wittenberg. The former brought the monks’ barbarous ‘and sophistical doctrine into contempt by his elegant work : which induced Luther to study the Greek and Hebrew languages, that, by drawing the doctrine from the very fountains, he might pass his judgment with more authority. ati We come now to turbulent and tempestuous times between the te- formed and the Romanists.. The monks loudly complained of Erasmus, whose bold and free censures of their pious grimaces and superstitious devotions, had opened the way for Luther. Erasmus, as they used to say, “ laid the egg, and. Luther hatched it.” The idiculous) Maime bourg tells us, that the Catholic church enjoyed a sweet peace in the sixteenth century, and held the popes in profound veneration, till Lu- ther raised commotions; a story which was only fit to be told to boys and girls at Paris. It is hard to name two persons, who were more generally and more deservedly abhorred, than Alexander VI. and Julius II.; and as to Leo X. all the world knows that he sat very loose te -teligion and morality. ? ii : “The year 1517 was the 356th from the reformation of religion im France by the Waldenses ; the 146th from the first confutation of popish LIFE OF MARTIN LUTHER: 17 ertors in England by John Wickliffe; the 116th from the ministry of John Huss; who opposed the errors of popery in Bohemia; and the 36th year from the condemnation of John de Wesalia,.who taught at Worms. a 1A 4 The papal power was re-established, and carried farther than ever ; all the western world, except the Waldenses* in France, and the few Hussites in Bohemia, having embraced the communion, and submitted to the authority of Rome; when all of a‘sudden, and from a most ins considerable accident, as it might seem, a strange discontent arose, which ended in the revolt of great part of Europe; and the Pope, who might, just before, have been considered in the meridian of hit glory, was in danger of losing all. The divine Providence delights to ‘accomplish the greatest purposes by the smallest means, that the kand of God might appear rather than the hand of man, and the great Go- yernor of the universe: have all the glory. _ Leo X. succeeded Julius If. in 1513. He was of the rich and powers ful family of the Medici of Florence, naturally proud and lofty. But it is also said, that he wasof a courteous disposition, very generous to men of learning and integrity ; and would, if he had been tolerably well skilled in divinity, or shown any regard to piety, although but feigned, have passed for a very good pope. The magnificent church of St. Peter was begun by Julius II. and required very large sums to finish; bug Leo was desirous of having it completed, notwithstanding he had con- tracted many debts before his pontificate, and the treasure of the apostolic chamber was exhausted. To bear the great expense of finish+ ing that superb edifice, Leo found himself obliged to have recourse to some extraordinary means for raising money; which he was advised, by Cardinal Pucci, to do by selling indulgences ; as the court of Rome, upon several occasions, had formerly experienced to her advantage in raising troops and money against the Turks. Leo. therefore, in 1517, published general indulgences throughout all Europe, in favour of those who would contribute any sum to the building of St. Peter's. Some say, that these indulgences were published under-the pretence. * The rise of the Waldensés was from Waldus, or Valdo, a man of eminence and reperty at Lyons, in France, adout the year 1160. He was brought to seriousness by the sudden death of one of bs friends; and, having some learning, he read the Scriptures, probably in the Velgate translation, which he rendereti into French, and expounded to others. This alarmed the clergy, who threatened him with excommu< nication if he persisted; but he, persuaded of the truth and utility of what he had done, regarded not men, but God. He was, therefore, driven out of the city, with his friends and followers, who weve stripped of their property, for which reason they were called not only Waldenses, but the Poor of Lyons, having nothing but the scanty subsistence which they could pick up on the mountains of Savoy, where they re-~ Mained for several ages. They were joined by some men of learning, who hated the clergy, and maintained that tbe Bishop of Rome, and the priests, had corrupted the- Holy Scriptures by their tenets and glosses. They paid no tithes, made no offerings, observed no festivals, and ceicbrated no fasts; they. believed, that prayers for the dead Were useless and superstitious ; they denied the authority of priests, and despised con-« fession. They led pure and holy lives, and asserted that they only were the church ; and that the church ef Rome was a prostitute, which taught an infinite ‘trumber of errors. The Romish’ priests called the Waldenses heretics; and their Priests, who were called. Barbes, were -persecuted. But their posterity now inhabit the vallies of Piedmont, called the Vaudois. Petez Gilles, minister of the teformed church of La Tour, in the vale of Lucerne, composed, by ord-r of his superiors, an ecclesiastical history of the churches of the Vaudois, and published it at Geneva, in 1644; and Claudius Seysselius, Archbishop of Turin, ‘wrote a treatise against the ‘Vaudois, with the hopes of converting them to popery. 2 ; s 18 LIFE OF MARTIN LUTHER, of making war upon the Turks}. and that the Pope sent a jubilee, with his pardons, through all Christian realms, io a he collected’ an ims mense treasure. : Several persons were sent into different counts to preach up sthnesé indulgences, and to receive money for them. | ‘The collectors persuaded aie people, that those.who gave to the value of about ten shillings sterling, should, at their pleasure, deliver one soul from ‘the pains of purgatory. But, if the sum was less, they preached, that it would profit them nothing. . The Pope employed the Dominicans in this dirty work in Garang at which ihe Augustines were irritated, and pretended that the office of retailing indulgences belonged to them. As all the money raised’ this way in Saxony and thereabouts, was granted to Magdalen, sister to the Pope; she, to make the most of it, appoiuted Archimbald, a bishop by habit and title, but as well versed in the tricking »part of trade as a Genoese, to mapage for her. But we ave told, that Albert of Bran-~ denburg, Ar chbishop of Mentz and Magdeburg, who was soon after made.a cardinal, had a commission for Germany ; that, instead of em- ploying the Augustine friars, who hac laboured above all the religious orders to make ee pass, he gave his commission to John Tetieliuds a,Dominican, and to. other friars of the same order, because he had lately collected great sums for the knights of the’ Tetitonic order; who were at war against the Muscovites, by preaching up» the like indul- gences whichthe Pope had granted:to these knights. Tetzelius, or Iecelius, as he is called by some, boasted that ‘* he had so ample a com=- mission from the Pope, that, though a’man should have deflowered the ~ Virgin Mary, for.a proper sum of money he could pardon him ;”)and assured the people, that ‘* he did not only give pardon for sins past, but also for sins to come,” John Staupitius was the vicar-general of the Augustines in Saxony ; and he was greatly esteemed by ‘the Elector, who was one of the most opulent and potent princes in Germany. Staupitius informed the Elector of the pernicious consequences of these indulgences. On this occasion, Luther, who was'of the Augustine order, and professor of divinity at Wittenberg, began to examine the doctrine of indulgences, which the Dominicans sold in the most open and in the most infamous manner ; and having found it full of errors, he refuted it publicly in 1517. Itis said, he was naturally passionate, and zealous for the interest of his order, which made him declaim against the abuses of indulgences, and maintain doctrinal theses about them contrary to the common notions of divines. But it seems not to have been any spleen against the Dominicans that set Luther to work; it was only his dislike to such practices. Some say, that Leo X. whose sordid traffic, to which he reduced the distribution ‘of in- dulgences, gave birth to Luther's reformation, spoke honourably. of this reformer in the beginning. Silvester Prierias, masterof the sa€red pa- lace, showed Leo the doctrine which Luther had vented in his book con- cerning indulgences ; but Pope Leo answered, that Friar Martin had a fine genius, and that these surmises were monkish jealousies, . Tetzelius, or Tecellius, impudently sold the Pope’s indulgences about the country. Luther was greatly exasperated at the blasphemous sers mons of this shameless Dominican ; ; ‘and having his heart earnestly bent with ardent desire to maintain true religion, published certain propositi 8 concerning indulgences, which are to “be read in the first tome of his works, and set, them openly on the temple that joineth to the, castle of LIFE YOR MARTIN EOTHER 19 Wittenberg; the morrow after) the feast ofl: All: Saints, -im 1517.7. “He challenged any oné ito’ oppose them, either by. writing or disputation. ¢ John Hilten, a German Franciscan, of Eisenach, pretended to ground some’predictions upon the book of Daniel, in 1485.!. Melancthon, whe - had seen the original of that work;:says, the-author foretold, that, in 1516, the powervof the Pope should begin to decay. Werare informed, that Hilten was/put) into prison,’ for having reformed.some monasticad abuses ; and that; being very sick, he sent tothe guardian, and told him, _ © Lhave spoke no great matter against the monkery ; but there shall come one, in. 1516; who shall overturn it.” Du: Plessis adds, that Luther began to: preach in that year ;,in. which he is mistaken, for the eravof Lutheranism began not till 1517. ‘ The first thesis published by Luther contained ninety-five propositions, in which he plainly declared: his opinion about indulgences. He main- tained, «that the Pope could: release no punishments, but what he in- flicted; and so indulgences could be only a relaxation of ecclesiastical penalties; that Christians are to be instructed; that the purchase of a pardon is not to be compared to works of mercy; and that it is-better:to give: to the poor, than-to buy pardons; that no confidénce should be placed in indulgences, which cannot remit the least-venial sin in respect of the guilt; that those who believe they shall be-saved by Indulgences only, shall be damned. with théit masters; and that it is a-matter of in- difference whether men buy.or not buy any indulgences.” He also can demined several-propositions which he ateributed to his adversaries; and reproved several abuses, of which’ he declared them guilty. He pro= nougced an anathematpon those who spoke against the truth of apostelie indulgences; but hoped for all blessing upon those who should be vigilant in stopping the license.and zeal of:the preachers up of papal indulgences, _ Luther vindicated his) thesis ina letter to the Archbishop ef Meatz, who promoted the sale of: these indulgences, and told him, <<‘ he could not keep silences when he saw the souls intrusted to the care of such an illustrious person so ill instructed, and:for which he must one day give an account ;” assuring him at the same time, that what he did in op posing this monstrous traffic, was:entirely from:a principle of conscience -and duty, and with a faithful and submissive temper of mind. Tetzelins assembled the monks and sophistical divines of his convent, whom he ccniinanded to write something against Luther; while he cried out.from the pulpit, that Luther was a heretic, and worthy tobe prose- cuted with fire. In a public dispute at Franctort upon the Oder, he laid down a thesis, in which he opposed that of Luther; and he also pub- lished a piece in German against a sermon which Luther had preached on indulgences. This preaching friar, who was.an inquisitor in Germany, maintained, ‘« that the ministers of the church may impose a punishment to be suffered after death ; and that it is better to senda penitent, with a'small penance, into purgatory, than to send him into hell by tefusing’ absolution ; that heretics, schismatics, and wicked men, are-excommu+ micated after death ; and the dead are subject to the laws of the church . that the Pope, by granting plenary indulgences, intends to renvit all pu- nishments in general; and that indulgences remit punishment more- readily than works of charity.” : A. ® Neteter re Tetzelius also composed fifty other propositions about the authority of the Pope, which he said was supreme, and above the.universal church, and a council ;. that there are many. Catholic truths; which are not in the Holy Scriptures; that the truths defined by the Pope are Catholic i gad that his judgment in matters of faith is infallible. : 3 £0 LIFE OF MARTIN LUTHER. These famous positions of Luther and Tetzelius were like the chal-— lenge and defence of the dispute set on foot by beth parties. Luther wrote with great moderation in the beginning of this important dispute ; but Tetzelius treated him as an heresiarch. The former trusted to the goodness of his cause, which he defended by his parts and knowledge ; the latter was so ignorant, that he could not write his own answer, which was drawn up for him by Conradus Wimpina, the divinity-professor at Francfort. Luther was protected by the Elector of Saxony ; but Tetze- lius had more authority by his offices of commissioner and inquisitor ; though he was a man of such very profligate morals, that he had been condemned to die for adultery at Inspruck, and was pardoned at the in- tercession of the Elector of Saxony. - The Emperor Maximilian, being at Inspruck, was so offended at the wickedness and impudence of Tetzelius, who had been convicted of _ adultery, that he intended to have him seized upon, put ima bag, and flung into the river; and would have done it, if he had not been hins . dered by the solicitations of Frederick Elector of Saxony. Tetzel, or Tetzelius, was a person too mean and worthless, to be compared on any account with Luther ; and Seckendorf tells a pleasant tale of a gentle- man of Leipsic, who bought an indulgence of Tetzelivs, only by way of absolution for robbing and cudgelling him afterwards. seca Tetzelius caused the propositions of Luther to be burnt; which en- forced Luther to treat more amply of the cause, and to maintain his matter. Thus arose this controversy, ‘‘ wherein Luther,” says -Fox;. « neither suspecting, nor dreaming of any change that might happen in the ceremonies, did not utterly reject the indulgences, but required a moderation in them. And, therefore, they falsely accuse him, which blaze that he began with plausible matter, whereby he might get praise, to the end that he might change the state of the common-weal, and purchase authority either for himself or others.” As it was not expected, and perhaps Luther did not think at first of falling off from the Pope; many divines, some cardinals, and George Duke of Saxony, pleased with the justice of his cause, and his manner of defending it, sided with him; and the Emperor Maximilian said, that he ought to be protected, Nor had Luther any enemies, while he confined himself to writing against the abuse of indulgences, except the monks and their agents, whose interest was at stake. These, indeed, raised a great clamour against him; but their malice, without argu- ment, increased, instead of lessening, his party. John Eckius, professor and vice-chancellor of the university of Ingold- stadt, also opposed Luther; in which he was joined by Silvester Prierias, professor in the university of Padua, vicar-general of the Dominicans, and master of the sacred palace under Pope LeoX. Luther opposed the in- dulgences by reasons. But Eckius and Prierias, not finding themselves sufficiently strong to answer him, had recourse to commion-places, and laid down fora foundation, the authority of the Pope, and consent of the schoolmen ; concluding, that indulgences ought to be received as an af ticle of faith, since they proceeded from the Pope, who had approved the doctrine of the schoolmen, and was infallible in matters of faith. Eckius wrote his Obelisks against Luther's thesis, without intending to publish it, and Luther published it together with his own refutation. As for Prierias, nothing can make us better understand the success of his writings, than to know, that he was commanded by the Pope to write no more on matters LIFE OF MARTIN LUTHER. 2) of controversy. Luther answered Eckius in another thesis, about repent- ance; and asserted ‘‘ that the just man lives, not by the work of the law, but by faith.” He also answered Prierias, who had treated him with threats, and imperious reflections. He had a fourth adversary in Jacobus Hogostratus, a triar-preacher, who wrote against some of his propositions, and advised the Popeto condemn Luther, and burn him, if he would not retract. Luther made a kind of manifesto against this author, in which he reproached him with cruelty and ignorance. , The Christian world at that time was overwhelmed with ceremonies. Divinity was mere chicanery, or sophistry. New and absurd notions were evety day advanced in the schools; and the clergy of all orders, by lord- ing it over men's consciences, rendered themselves hated and despised. The turbulent humour, infidelity, and ambition of the two last Popes were net forgotten. Bishops in general were without integrity or capacity ; and the inferior clergy, besides being grossly ignorant, and notoriously immoral, were become intolerable, on account of their insatiable avarice. The clergy for a long time had been vicious and illiterate; but these things were taken notice of, now learning began to revive in Europe. Priests and monks, whose actions would not bear the light, were highly incensed against the restorers of literature; and scrupled not to accuse ~ them of heresy, when they found they had no share with them in argu- ment. Qn this account, they commenced a dispute with John Reuchlin, commonly called Capnio, the great Hebrzan, because he opposed the de- struction of the Talmuds, the Targums, and the writings of the Rabbins, which some wished to annihilate because opposite to Christianity. Reuch- lin showed, that these weapons might be turned against the Jews, and that it would look but ill, if, instead of answering, we should burn the arguments of our adversaries. These ignoramuses maintained their cause ~ so very poorly, that it was no wonder it ended in their confusion, and gave the learned Ulric Van Hutten a fine handle to expose them, in a book called Epistole obscurorum Virorum. Erasmus also espoused the cause of Lather, though he afterwards, in a treatise De likero Arbitrio, started some objections to his opinions. It was obvious, that this was done rather at the solicitation of others, than of hisown inclination. But the main ‘point was not affected by them, and they were sufficiently refuted by Luther. As Luther opposed the scandalous sale of pardons and indulgences ; so - in the countries ‘where the Reformation had got an entrance, or in the néighbourhood of them, this was no more heard of; and it has been taken for granted, that such an infamous traffic was no longer practised. Seckendorf, in his History of Lutheranism, hath confuted the falsehood and calumnies of Varillas, Maimbourg, Palavicini, Bossuet, and others of thesame stamp. But we will now select a few things, from various authors, which characterize ‘Luther. ~. It is'said, he was rough in controversy ; and that his reply to Henry VIII. was disrespectful ; but he had a very unfavourable opinion of so- Vereign princes ; which is evident‘from the smart remark that he made on Charles V. snatching up spiritual livings, ‘asa dog did meat from the shambles. He used to say, that the Pope and his partisans were such incorrigible reprobates, that they ought to be treated in the severest manner; “and that Erasmus spoiled all by showimg them too much courtesy and respect. As he ths lashed the Papists, so he did not greatly spare his own brethren of the reformation, if they departed from hig sene a2 LIFE (OF MARTIN “LUTHER! timents: » He accounted matrimony to be not only lawful, buta duty in- cumbent upon all who were capable of entering into that state. tat , Bellarmin, and the Abbé Richard, have accused Luther of Arianism. | Their accusation hath no better foundation than this, that Luther declared’ his dislike of the word consubstantial j and said, that the Arians, though: otherwise in the wrong, were in the right to reject unscriptural terms, introduced by men, who thought they. could spéak better upon the - subject than the Spirit of God.; but it appears, from: Luther’s works, that he was not at all in the sentiments of the Arians. Luther was an enemy to the allegotical and mystical way of expounds” ing the Scriptures, as being precarious and dangerous, tending to fana-. ticism, and exposing religion to the scoffs of infidels. He also blamed. those who pretended to interpret the Apocalypse to the people: He’ abhorred the schoolmen, and-called them sophistical locusts, caterpillars, » frogs, and lice. .He-declared himself against persecution, compulsion, and violerice, ip matters of religion. ‘ p0? er tpt Luther saidy <« When my first positions concerning indulgences were brought before the Pope, he said, a drunken German wrote them; when’ he. hath slept out his sleep, and is sober again, he will be of another’ mind.’” But Luther often: apologized for his roughness. ‘* | am ace cused,” says-he, ‘‘of.rudeness:and immodesty, particularly by adversaries: who have not a grain of candour or good manners. If, as they say, Iam. saucy and impudent, I am however simple, open, and sincere ; withoat any of their guile, dissimulation, or treachery,” i8 The Pope and the Emperor were equally concerned, that Luther was allowed to propagate his opinions in Saxony, where the great number of his followers, and the resolution with which he defended his opinions, made it evident, that it would become troublesome both to the church and empire, if a stop was not put to his proceedings, Luther defended his propositions by reason and Scripture against Tetzelius, who had re- course to the authority of the Pope and church. This made it necessary for Luther to examine upon what foundation the one was founded, and in. what state the other remained. In the course of this inquiry, monstrous: errors and abuses were discovered ; the cheats and scandalous lives of monks and priests were brought to light ; and Luther, for securing to himself, the assistance of tenrporal princes, took care ta explain the nature and extensiveness of civil power.’ nm Sacto ef, Temporal government is founded-on the highest reason, as well as on divine institution; for, without it, men would be constantly exposed to Yapine and confusion ; but it has never yet been proved, that a spiritual monarchy is either necessary or serviceable to Christianity. It is an arti- ficial fabric, which must be supported by arts ; and’the views of Popes willbe always different from those of temporal princes. If the Pope’s partisans say, his authority is founded upon the positive command of God, that should be proved. clearly. from Scripture. _ If they say, itis de- rived from St. Peter, it ought to be proved, not only that such an authos nity was invested in him, but that he was bishop of Rome, exercised, it there, conveyed it down to his successors, and that succession has\inot been interrupted. Instead of proving these things, the popish doctors declined meddling with them, and filled the heads of their people with things foreign to the main point. They talked of a long succession: of Popes ; of the great antiquity and universality of the church ; and -Jaid greatstress upon the promise, that “« the gates of hell shall neyer prevaid LIFE OF MARTIN LUTHER. 93 against it.” Fathers, councils, and miracles, were also appealed'to; and if any one was still dissatisfied, he was branded with the name of heretic, without so much as hearing his reasons; and he-had good luck, if he escaped burning. of The papal constitution was admirably contrived upon the foundation of a singular kind of monarchy. Princes have formerly strengthened their authority, by giving out that they were descended from the gods, or that their government was founded by their express command 3 and i success attended them, which was looked upon as a mark of divine fas” vour, they were after death reckoned among the deities. But the Pope calls himself the lieutenant of Jesus Christ ; arrogates to himself, while. living, all power in heaven and earth ; and would have it believed, that such as refuse to acknowledge his authority, cannot be saved. If these points are well settled, the whole business is done: for what is more proper to draw the veneration of man, than the notion that the majesty of God resides in him? or what stronger motives can there be to the most absolute submission, than the fear of damnation ? The Pope does not, like other sovereigns, bind himself to any terms, on his entering upon the government: and, indeed, it would be absurd for him, who is said to be guided by the Holy Ghost, to be Jaid under any restriction. The subjects of this monarchy may be divided into clergy and laity, The first, which comprehends all ecclesiastics, may be considered as his standing army. The second, whichtakes in all else of the Roman communion, are no better than slaves, on whom large con- tributions are raised for the support of the others. “The clergy are not allowed to marry, under a pretence, that worldly cares would prevent a faithful discharge of their duty ; but the true reason is, that they may be free from the ties of paternal or conjugal affection ; and be ready on all occasions to promote the interest of the church. Pope Paul IV. boasted of having 288,000 parishes, and 44,000 monas- teries, under his jurisdiction: What a prodigious number of ecclesiastics were then under the papal power! As a blind submission of the laity to the clergy was absolutely necessary for supporting this spiritual tyranny, they were forbid to read the Scriptures : for if these had been well un- derstood, it would have been obvious, that no one was authorized to lord it over the conscience of another; and, by keeping these among the clergy, they had an opportunity of mixing something with every doctrine they taught, that might promote the intérest or power of the Pope and themselves. In order to make way for tradition, the holy Scripture was represented as imperfect ; and whatever could serve the cause of Rome was imposed upon the poor deluded people under that name. As the first decay and ruin of the church began through ignorance and want of knowledge in teachers ; so, to restore the church again by doce trine and learning, it pleased God to open to man the art of printing, shortly after the burning of John Huss and Jerom, The art of printing being found, the grace of God immediately followed, which stirred up men of better parts to receive the light of knowledge and of judgment; whereby darkness began to be espied, and ignorance to be detected ; truth to be discerned from error, and religion from superstition, The first push and assault against the Romish church, about this period at least, was given by Picus Mirandula, Valla, Petrarch, Wesalia, Revelinus, Grocin, Colet, Rhenanus,.and Erasmus, whose learned writings opened a window of light to the world, and made a way more ready for others to come after, Immediately, according to God’s gracious appointment, followed. 2 24 LIFE. OF MARTIN LUTHER. : “lve Luther, with others after him ; by whose ministry it pleased thé rd to work a more full reformation of his church. ‘The Lord ordained and appointed Luther to be the principal organ and minister under him, to reform religion and subvert the popish see. ue - c *¢ That the Pope hath power to dissolye and compound for all vows raade to God. : XXVI. <¢ That he who doth not pay his vow to God, is not guilty of break- ing it. XXVII. <¢ That no married man or woman can truly serve God. XXVIII. «* That the Pope’s injunctions are of equal force and weight 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 to explain it in a contrary sense. EEX: «© 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: The Pope is God on earth, supreme in all heavenly, earthly, spiritual, and secular matters. All things are the Pope's; and there is none who can say unto him, * What doest thou?’ ”*—Melch. Adam. in vit. Luth. © This publication gave (as it may be supposed) the highest offence to the Romanists; and the Pope resolved to crush him at once by his bulls, which commanded all secular princes to destroy him. Eckius carried the bull against Luther into Germany,and was entrusted by the Pope to carry it into execution; which was a smart blow given him by his mortal enemy, who was his adversary, accuser, and executioner. Charles V. was crowned Emperor, at Aix-la-Chapelle, the 21st of October 1520, and appointed a diet to be held at Worms, on the 6th of January 1521. The nuncios, Martinus Caracciolus and Jerom Alex- ander, presented the Elector of Saxony the brief which the Pope had sent him, to inform/him of the decree which he had made against Luther, wha was then more than ever protected by the Elector and the university of Wittenberg. Luther renewed his appeal to a future council; and called the Pope a tyrant and heretic. Erasmus, and several other divines, fore- saw that the fire, which was to burn the books of Luther, would put all Germany into a flame, and were for referring the whole cause to a genera} council: but the nuncios prevailed, and Luther’s books were burnt at Mentz and Cologne. Ulricus Hultenus, a satirical poet, ridiculed the papal buli; which Luther called the execrable bull of antichrist, and caused it (as we have just observed) to be burnt at Wittenberg. Catharinus wrote five books in defence of the papal supremacy, which Luther re- futed ; and Alexander obtained a new bull from Rome, wherein Luther was declared contumacious, and to haye incurred the penalty denounced by the Pope. j The diet of Worms assembled on the day appointed, when Alexander exerted all his interest and eloquence, to persuade the Emperor, and the $6 LIFE OF MARTIN LUTHER. princes of the Empire, to put the bull against Luther into execution; with- out suffering him to appear, or hear his vindication. ‘The diet resolved, that Luther should be summoned, and have a safe conduct; which was granted by the Emperor, who sent with it a private letter, directed ‘“« To the honourable, beloved, devout, Doctor Martin Luther, of the order of “ St. Augustine.”” This letter was dated the 6th of March, and Luther was thereby ordered to appear at Worms within twenty-one days. The tragical end that John Huss had met with at Constance, in 1415, was remembered by the friends of Luther on this occasion: but he answered those who dissuaded him from appearing, that ‘* he would go, though there should be as many devils at Worms as there were tiles upon the houses.” He was accompanied from Wittenberg by some divines, and one hundred horse: but he took only eight horsemen into Worms, where he arrived on the 16th of April: and, when he stept out of the coach, he said, ‘‘ God shall be on my side,” in the presence of a great multi- tude of people, whom curiosity had brought together to see the man who had made such a noise in the world. ' Luther had his apartments in the house belonging to the knights of the Teutonic order near those of the Elector of Saxony. He was visited by many princes, noblemen, and divines ; and the next day appeared before the diet. Eckius acted as prolocutor, and told Luther, that the Emperor had sent for him, “‘ to know whether he owned those books that bore his name; and if he intended to retract, or maintain, what was contain- ed inthem?’’ Luther is said to have had as much courage as Alexander and Julius Cesar put together. He answered, he owned the books ; but desired time to consider the other question. ‘‘ So that he might make a satisfactory answer, without prejudice of the word of God, and prejudice of his own soul.’ The Emperor granted him a day to consider the matter : and some of his principal friends encouraged him with this sentence: ** When thou art before kings, think not what thou shalt speak, for it shall be given to thee in that hour.” Luther appeared again before the diet the following day, when Eckius repeated the same question, to which Luther replied with modesty and constancy. He protested, that all he had written, was for the glory of God, and the instruction of the faithful ; but desired the assembly to observe, that his books were of three kinds: ‘* That in some, he treated only of piety and morality, in such a plain and evangelical manner, that his adversaries acknowledged, they were innocent, profitable, and wor- thy to be read by all Christians ; that in others, he had written against popery ; and in a third sort, against those private persons who opposed the truths which he taught.” He asserted, that the bull itself had con- demned nothing in particular, which was taken out of those books ; though all his books in general were condemned ; and declared, ‘‘ that, as a man, he might err; and if any one could convince him, by Holy Scripture, of any error, he was ready to revoke it, and burn his writings.” Eckius passionately said, he had not answered the question; therefore, he insisted that Luther should give a plain and direct answer, ‘* whether he would retract, or not?’ Luther replied, “ that he was not obliged: to believe the Pope, or his councils, because they erred in many things, and contradicted 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, | Hor innocent, for a man to act against his conscience. Eckius then said, that Luther had revived the errors condemned im the council of Con- LIFE OF MARTIN LUTHER. $7 stance; and the Emperor declared he would proceed against him as a heretic; which was prejudging the cause, and contrary to the established rules of the diet. As Luther undauntedly refused to recant at Worms, as he had done three years before at Augsburg, the clergy insinuated to the Emperor, «* that faith was not to be kept with heretics.” They wanted him to re- voke the safe-conduct he had granted to Luther; but Charles made this generous answer, ‘‘ 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.” , The Elector Palatine also opposed the violation of the safe-conduct, as had been done at the council of Constance. The Electors of Brandenburg and Triers, with Eckius, Cochlezus, and others, had a private conference with Luther, to persuade him to desist from his enterprise: but he declared, he was re- solved to die, rather than recede from the word of Ged. The Elector of Triers desired Luther to propose some means of ending this matter him- self; to which Luther answered, he had no other way than the counsel 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.” The Emperor, on the 26th of April, ordered Luther to depart ipame- diately from Worms, under a safe conduct for twenty-one days; and the Elector of Saxony imagined that Charles would issue a severe edict against Luther; but the Elector was resolved to protect him from the prosecution of the Emperor and Pope. Luther was purposely seized on the road by a troop of masked horsemen, and carried, as if by violence, to the castle of Wartburg, near Eisenach, where the Elector concealed him ten months. Luther called this retreat his Patmos, and wrote se- veral useful treatises there ; while his enemies employed reputed wizards to find out the place of his concealment. Here he held a constant.cor- respondence with his friends at Wittenberg, and employed himself in composing several of his works. He frequently made excursions into the neighbourhood, though always in disguise. Weary, however, .of this confinement, he appeared at the end of ten months at Wittenberg, on the 6th of March. The Emperor published an edict against Luther, on the 26th of May, when the Electors of Saxony and Palatine were absent fram the diet. He declared, <‘ it was his duty to extinguish heresies; that Luther was a schismatic and-heretic ; that the sentence of the Pope should be put in execution against him; and that no person should receive, defend, main- tain, or protect him, under the penalty of high treason, and being put to the ban of the Empire.” This edict was drawn up with all possible rancour and malice by Aleander. However, while Luther attended at Worms, and pleaded his cause, he was treated with much affability and civility by that illustrious assembly. He showed a sufficient presence of - mind, and a noble intrepidity, in the opinion of every one but himself; ae ee F healed lamented that he had not been still bolder in the cause of God. Some are of opinion, that the Emperor connived at the spreading of Luther’s doctrine in Germany, that he might make himself absolute,there by such divisions: else, say they, he might easily have suppressed it, by putting Luther todeath, when he had bim in his.power at Worms. How- ever, it is far from being clear, that if he had been. murdered, contrary to the sanction of the safe-conduct, his opinions would have died with him; and it would have been very imprudent in Charles to have thereby dis- obliged the Elector of Saxony, who had placed. him on the imperial 38 LIFE OF MARTIN LUTHER. throne, and whose authority in Germany was great, while he had a war Upon his hands against Turkey and France. The tenets of Luther began now to be received, not only in Upper and Lower Saxony, but also in other parts of Germany, and in the North. Erasmus, and the learned Agrippa of Cologne, looked upon this reformer as a hero, who would put a stop to the tyranny which the mendicant friars, and the rest of the clergy, exercised over the minds and consciences of men. Being ignorant and voluptuous, they encouraged a thousand paltry superstitions, and would neither emerge from their barbarity, nor suffer others to do it: insomuch, that to be witty and polite, was suffi- cient to expose a man to their hate and indignation. Agrippa, Erasmus, and some other great geniuses, were pleased that Luther had broken the ice: they expected the critical hour for the deliverance of honest men from oppression: but when they saw that things did not take the turn they expected, they were the first to cast a stone at Luther. Agrippa wrote to Melancthon in these words; «« Pay my compliments to the in- vincible heretic, Martin Luther, who, as St. Paul says in the Acts, wor- ships God after the way which they call heresy.”” But the divines of Louvain censured Agrippa for writing «The Vanity of Sciences ;” though . that book convinced Erasmus, its author was of a fiery genius, extensive reading, and great memory. But Jovius and Thevet ridiculously charge Agrippa with being a magician; though this did not hinder the famous John Colet from lodging Agrippa in his house at London; nor the Em- peror Maximilian from employing him in Italy. : Jerom Sayonarola, a Dominican, at Florence, had distinguished himself by the austerity of his life, and by the fervent eloquence with which he preached against immorality, without sparing the disorders of the clergy, hor even the Court of Rome. Philip de Comines, the celebrated histo- rian of France, saw Savonarola at Florence, and says, ‘that no preacher ever had a greater influence over a city.” Some authors maintain, that his conduct was the effect of a great zeal for truth, and for the reforma- tion of the church : others pretend that he was an impostor, and a hypo- crite. It is certain, that this divine had acquired such a great power over the Florentines, by his singular sanctity, and the reputation of his virtue, that, in the opinion of all, he deserved to be canonized alive ; but he lost his credit, was excommunicated, degraded from his ecclesias- tical order, hanged and burnt, in the year 1498. Friar Jerom had been considered as a prophet sent by God for the reformation of manners ; and he had preached that the state of the church should be reformed by the sword. He foretold many things before they came to pass: but the Pope excommunicated him, on a charge that his doctrine was not catho- lic; and the Franciscan friars undertook to prove it heretical. The truth is, Savonarola had earnestly wished to be the instrument of calling a general council, in which the corrupt manners of the clergy might be reformed; and the state of the church of God, which had deviated so far, might be reduced to as great a resemblance as possible of those days that were nearest to the times of the Apostles. The general of the Do- minicans, and the Bishop of Romolino, were appointed commissaries by the Pope to punish Savonarola, whom they put to the torture, and deli- vered him over to the secular arm to be hanged and burnt. His trial was: falsified in the most unjust and scandalous manner: but he suffered death courageously, and many persons considered him as a martyr. His ashes were thrown into the Arno, that his adherents might not have apy relic ! LIFE OF MARTIN LUTHER. 39 left of him: but books were written for his justification ; and the Pro-, testants have revered his memory. Beza; Vigner, Cappel, Du Plessis Mornay, and the other reformers, considered Jerom Savonarola as a martyr like Jerom of. Prague: they. Jooked-on himas one of the forerunners of the evangelical reformation; and called him the Luther of Italy. The popish writers also defended, his character, particularly the learned Prince of Mirandula. But Pope’ Clement VIII. forbade the sermons of Savonarola to be read till they had undergone a purgation. . Eat Luther quoted Savonarola, and prefixed a preface to his Meditations.; because he considered him as an author that is very orthodox upon the subject of justification, and the merit of good works. The tools of Rome™ were for putting Luther to death, as well as Savonarola:; but Erasmus was greatly dissatisfied, when Luther was proscribed, and said, ‘* that: they who condemned him, deserved to be:condemned themselves: that the Pope’s unmerciful bull was disapproved: by all honest men; and that Luther, being a man void of ambition,-was the less to be suspected of heresy.” One of the ecclesiastical electors: said, ‘* Would to God that Luther had written in Latin, and not in German!’ Mention being made of Luther at the Emperor’s table, Ravenstein said, ‘‘ Here is one Christian arisen among us, at last, after four hundred years, and the Pope wants to kill him.” The Emperor had performed the conditions of the safe-conduct to Luther, and the Pope had tried him before a council; ‘“‘but the Lutherans would have been fools and mad, to have trusted. themselves and their cause to such a Pontiff, and to such an Emperor 5” notwithstanding, Erasmus said, <“We have a Pope, who, in his temper, is much disposed to clemency ; and an Emperor who is also mild and placable.”” Erasmus judged very wrong of both these persons. Leo was a vain, voluptuous, and debauched man, who had no religion, and no-compassion for those who could not submit entirely to. his pleasure ; as he showed by ‘the haughty manner in which he treated Luther, without admitting the least relaxation in any ofthe disputed points. Charles:'V. was only twenty years of age at this time, and made a conscience of nothing to accomplish any of his'projects. He said so himself; and we may take his word for it. This Emperor, discoursing of past events with the prior andthe monks of St. Justus, told them, that he repented of having fulfilled the promise of safe-conduct which he gave to Luther. This regret is ascribed to his ‘pious ‘zeal for the cause of God:. but the examples of Gregory the Great, who kept his faith given to heretics ; of Joshua, who kept it to the idolatrous Gibeonites ; and of Saul, whom God punished for doing the contrary, might have quieted his royal conscience ;, and if he had any cause to repent, it should have been for plighting his. faith to a heretic, :and not for keeping it. However, Charles in.his old age seemed in- clined to Protestant principles ; and, if reports may be credited, his son Philip intended to have made his father’s process, and to have had his bones burnt for heresy; being only hindered:from doing it by this con- sideration, that if his father was a heretic, he- had forfeited all his domi- nions, and by consequence he had no right to resign them to his son. If these things are true, the Emperor must have been the greatest hypocrite that ever lived; or we have been greatly imposed upon by historians. At the time the diet of Worms was held, a treatise was published, in which were the following among other anecdotes. The Count of Nas- sau, governor of Flanders, Brabant, and Holland, said to the divines at 4 40 LITE OF MARTIN LUTHER. the Haguey ‘‘ Go, and preach the Gospel in sincerity and truth, like Luther.” The academics of Louvain complained to Margaret the Em- peror’s sister, governess of the Netherlands, that Luther was subverting Christianity by his writings, ‘‘ Who,” said she, “is this Luther?” ‘They replied, he was an illiterate monk, ‘ Is heso ?” said the princess; «« then you, who are very learned and numerous, write against this illi- terate monk: and surely the world will pay more regard to many schos Jans than to one blockhead.” Ps As the Pope and Emperor had published such a furious bull, and vio- Jent edict, against Luther, Erasmus began to be in pain for the reformer, though the Elector of Saxony had taken him under his protection. < J fear,” says he, ‘‘ for the unfortunate Luther: so violent is the conspi+ racy, and so strongly have the Pope and the Prinee been instigated against him. Would to God he had followed my counsel, and had abstained from violent and seditious proceedings! He would then have done more good, and have incurred less hatred.” But if Luther had followed the advice of Erasrous, and conducted the affair with all moderation and reserve, he would still have had less suc- cess; because his system passed, in the opinion of the divines, fora most pestilent heresy, tending to overset the authority of the Pope and the monks. and to destroy the credit of certain opinions and doctrines, from which they drew an immense profit. If Luther had recanted after he had been condemned, all the benefit that his doctrine was capable of producing, would have been Jost ; and if he resisted, a separation from those who had excommunicated him must ensue. Erasmus declined the task of refuting Luther, ** because it was a work above his abilities, and he would not deprive the universities, which had undertaken to confute him, of their honour and glory.”” He wished that Luther had been solidly confuted before his books were burnt: beeause it is the duty of divines to persuade, and the practice of tyrants te com= pel. But this was not the language of the Inquisition, and of the monks, who breathed nothing besides revenge, and the destruction of heretics. To please them, he ought to have cried out, that ** Luther deserved to be hanged for what he had done, whether he submitted or mot; he ought to have insulted and abused him upon all occasions, if he hoped for any favour from men, who accounted moderation and equity. to be capital crimes, when they extended to a man accounted by them the leader of the heretical armies.” Luther was sometimes censured by Erasmus for writing with such spirit; but in this, Luther acted more like an Apostle, or primitive Christian, than Erasmus. Luther also made a translation of the New Testament into the:German language, and wrote several books during his retirement, which he called his hermitage. He was immediately accused of corrupting the Gospel in several places; but none of his adversaries ventured to condemn the translation of the New Testament into the vulgar tongue; on the con- trary, Jerom Emser criticised upon this version, and made anather. The King of England wrote to the princes of Germany upon that subject ; and said, it was useful to have the Scripture in several languages, that corrupt versions might be prevented, , However, it is acknowledged that Luther, in translating the Bible, was assisted by the disciples of Reuchlin, and hath hit off many places very happily ; that he was master of the German language; and that there is much to be learned from this work. But the Sieur de St. Alde- ‘gonde, in 1594, wrote to John Drusins, who was employed by the.States- LIFE OF MARTIN LUTHER. 4) general to make a new translation of the Bible into the Dutch tongue, hat, ‘‘among all the versions he had met with, he had seen none that differed so widely from the trué Hebrew, as that of Luther.” - Luther wrote against private confession, private masses, and monastic vows ; in consequence of which, Carolostadius, and the Augustine friars at Wittenberg, abolished the use of the mass. Vows of celibacy very httle promoted continence. - The monks left their cloisters at Wittenberg, and the priests married, after Carolostadius and Justus Jonas had set them the example, which was afterwards followed by Luther. The adversaries of Luther affirmed, ‘that he uttered a thousand blas- phemies, and particularly against Moses.”” They went so far as to main- tain, that he got Amadis de Gaul translated into French, to put people out of conceit with the Scripture; and all books of devotion. They ob- served so little measures in the calumnies they published against him, as to accuse him of having said, ‘that he believed nothing of what he preached.” Most of these caluminies were grounded upon some words in a book published by Luther’s friends ; to which his enemies gave a very malicious interpretation, and very remote from this minister’s thoughts. He was even accused of atheism; but this, as well as what was said of Amadis, was an egregious falsehood, and proved so by Bayle, from the Journal of Leipsic, 1684, where it is said, that << this ridiculous calumny cannot excite indignation, but Jaughter ; for the honest Catholics them- selves must be ashamed of it ; they cannot be ignorant that, by the in- defatigable pains of Luther, the sacred writings were once more put not only into the hands of the clergy, but into those of the middle rank, nay, even of those of the meanest sort; he having, for that purpose, with in- credible study and toil, translated the Holy Bible into the vulgar tongue, and not Amadis.” What is not a man capable of, in point of gross ca- lumnies, so diametrically opposite to all probability, when there are those who dare affirm, that Luther desired to bring the Scriptures into discre- dit? Luther had no greater reproach to bear, with all the reformers, from the popish clergy, than that of too much recommending to laymen the reading of the Bible in the vulgar tongue. The doctrine of Luther was not prevented by the edict of the Emperor, which was contemned by the princes and magistrates. Henry VIII. King of England, stopped the new doctrine from spreading in his domi- nions ; he did something more, for he caused to be made, in his own name, a treatise about the seven sacraments, against Luther’s book of ‘« The Captivity of Babylon.” Some have thought that Edward Lee, afterwards Archbishop of York, was the author of that work; but the King presented it to the Pope, who received it very favourably, and was so well pleased with Henry, that he rewarded him with the glorious title of Defender of the Faith. Henry was the slave of Rome for the first eighteen years of his reign. Delighted with the flatteries of the Pope and the clergy, he drew his pen in their defence. The papal com- pliments induced Henry to order all Luther's books to be called in 3 and forty-two articles, taken from his-doctrine, were condemned. Luther had made very free with Aquinas, the fayourite author of King Henry VUI. who had a great opinion of his learning and talents for disputation, and stepped forth as the champion of the church, to defend her against the danger she was in from the spreading of Luther’s heresy. But Lu- ther was not to be silenced by the power of his adversary ; and ¢on- ceiving himself to be used too contemptuously by the King, he replied with more: acrimony than was thought decent towards the person of a D 42 LIFE OF MARTIN LUTHER. sovereign prince. He answered Henry with sharpness, and without any respect to his royal dignity, for Luther spared no man in the cause of God. Many divines thought it an honour to defend the King of Eng- land, by confuting the book which Luther wrote against him. In Ger- many, it was answered in Latin by Eckius, and in High Dutch by Mun- cer. In England, John Fisher, Bishop of Rochester, wrote a book to maintain the doctrine which the King had vindicated; and Sir Thomas More wrote another, under the name of William Ross, in which he gave acharacter of Luther. But Luther’s magnanimous spirit was not to be depressed by the words of a king, whose treatment of Lambert, the martyr, discovered an heart full of rancour against the truth, because he condemned it without investigation, and a mind full of meanness, because he insulted and threatened an humble subject and inferior. Luther de- fended his sharp style in answering the King, after this manner: * If my asperity towards the King has offended any body, let him take this auswer. In that book I had to do with unfeeling monsters, who have despised my best and gentlest writings, who have trampled upon my most humble submissions, and who only seem the more insolent, in pro-~ portion to my calmness and temperance. Let it be remembered too, that I entirely omitted all threats of virulence and falsehoods, with which the King has filled his book against me from beginning to end. Nor ouglit it to be considered as a great affair, if I affront and treat sharply, ao earthly prince, who has dared to blaspheme the King of Heaven in his writings, and to insult his holy name with the bitterest les—But GOD will judge the people in his equity.” Luther had indeed written a very humble letter to Henry the Eighth, by the persyasion of Chris- tiern, the banished king of Denmark ; to. which the King returned a very harsh and unbecoming answer in his book, which probably induced Lu-_ ther to treat this haughty prince with the more tartness. His submis- sive letters to Cardinal Cajetan, George Duke of Saxony, and others, were all served in the same contemptuous strain, which determined Lu-~ ther to take-up a different conduct with his adversaries, in which his bravery of soul was equal to all their insolence. If we would know what was the ground of this wonderful man’s mag- panimity, it cannot be better expressed than itis by himself in a letter to Spalatinus, during the business of Augsburg: ‘‘ That kings, princes, aud people,” says he, ‘‘ rage against Christ, the Lord's anomsted, Les- teem a good sign, anda much better one than if they flattered. Vor it follows upon this, that He who dwelleth in heaven, laugheth them to scorn. And if our Head Jaugh, I see no reason why we should weep vefore the faces of such beings, He does not laugh for his own sake, but for ours, that we, putting the more trust in him, might despise their empty designs. Of so great need is faith, that the cause and ground, of it is not to be perceived without faith. He who began this work, began it without.our advice and contrivance ; he hath hitherto protected it ; and hath ordered the whole above and beyond our vain counsels and imaginations. Healso, I make no doubt, wiil carry on and complete the same, without and above all our conceptions and cares. I know and am assured of this, for I rest the whole upon him, whois able to do above all that we can ask or think. Yet our friend, Philip Melancthon, will contrive and desire, that God should work according to, and within the compass of his puny notions, that he may have somewhat whereof to glory. ‘Certainly,’ he would say, ‘thus and thus it ought to be. done ;. and thus and thus would I do it.’ But this is poor stuff: ‘Thus }, LIFE OF MARTIN LUTHER. 45 Philip, would do it.’ This Lis mighty flat. But hear how this reads ; I AM THAT: I AM, this is his name, JEHOVAH :. HE,-even HR, will do it—But Ihave done. Be strong in the Lord, and exbort Me- Jancthon from me; that he aim, not-to-sit in God’s throne, but fight against that innate, that devilishly implanted ambition of ours, which . would usurp the place of God; for that ambition will never further our cause, . It thrast Adam and Eve out of Paradise ; and this alone perplexes ~ us, and turns our feet from the way of peace. We must be men, and not gods.” ‘The Protestant champion knew full well where his strength Jay—not in himself, but in his Sovereign. If deserted by his Covenant- head, he felt the deep conviction, that every reed might make him tremble, and every blast of trial cast him down. He knew, to use the words of a late writer, that “ if God changed from his purpose of saving a man, whenever the man, left to his. own will, would change from the desire of being saved, he must renounce the strongest believer upon earth, in five minutes after he had committed him to himself *.” But Luther. had not so learned Christ. ° Leo X. called John de Medicis, was elected Pope on the Lith of March 1513; and it is thought, that nothing contributed more to his elevation to the popedom, than his intrigues and convexions with some dissolute women of great influence. He made a league with the Em- peror against France, to recover the places which the French held in Italy. He took that affair so much to heart, that, having received the news of the misfortunes of the French, he died, it is said, of mere joy: not but there are writers who affirm, that he was poisoned. He died on the 2d of December 1521, in the forty-sixth year of his age, and the ninth of his pontificate. He might justly be termed the father of revived and restored learning, which claims from history a tribute perhaps not due to his other virtues as a man, or to his piety asa prelate. His encou- raging arts and sciences; his boundless liberality to the poor, to wits, poets, artists, and men of letters, is what his apologists have to oppose to abundance of scandalous defects and grievous faults in his character. Even the failings.of his character were productive of some public use ; for he seems to have had a contempt for the understanding of other na- tions, which Jed him to trespass upon them too far in the matter of in- dulgences, and other ecclesiastical propositions, that paved the way for the Reformation. After the death of Leo, the several factions of the conclave terminated in the election of Adrian VL. which highly displeased the people of Rome. He was born at Utrecht in 1459, and his father got his living by barge- making ; but the university of Louvain supplied his domestic indigence, and educated the son, who made a great progress in all kinds of sciences, and was appointed preceptor to the Archduke Charles in 1507. The new Pope refused to change his name; and in every thing expressed his aversion to pomp and pleasures. He was thought fit to be raised to the papacy, which had need, at that time, of a man learned in divinity, to oppose Luther; andaiso of one capable of governing a state, because of the troubles in Italy. But he thought it necessary, in the first place, to reform. the discipline of the Church, and particularly the abuses of the court of Rome, which he observed, and publicly acknow ledeed, ina very strong manner.. He began with revoking all the privileges granted to the Franciscans, by the promulgation of indulgences. Next, he abolished * See “ Hore Solitarie, or Essays upon the Names of Christ,” Pp: 379. Mathews, Strand. D 2 44: LIFE OF MARTIN LUTHER. part of the reservations, accessions, regresses, and such inventiofis, which were called the snares of the court of Rome; and afterwards he at- tempted to reform the discipline of the church ; as also the manners of the clergy and laity ; but his laudable views were prevented by the car- dinals and priests, who could not endure the thoughts of a reformation, which was s0 contrary to their interest. Erasmus entertained some hopes that his old friend and schoolfellow, Adrian VI. would do some good, ‘The new Pope deplored the sad life of the clergy, and the cor- ruption of morals which had appeared in some popes; but his reign was short and troublesome, which made him say, he had more satisfaction in governing a college of Louvain, than in governing the whole Christian church. Luther was now at open war with the church of Rome, and wrote against the excommunication issued by the Pope; he also attacked the bishops and ecclesiastical princes, in a work, entitled, ‘* Against the Or- der, falsely called, the Order of Bishops.” And he exhorted the states of Bohemia to continue in their separation from the Roman church. He wrote his roagh answer to Henry VIII. in Latin, and afterwards translated it into German. Emser wrote the life of Benno, Bishop of Misnia, in the eleventh century, whose principal merit was, that hé had been a rebel and a traitor; yet he was canonized by Pope Adrian VI. for his miracles. Luther wrote against this canonization, and treated Benno’s nyiracles as human frauds, or diabolical operations. Every thing co-operated with the decree of Heaven, in spreading the doctrines of Luther; and the spiritual monarchy of Rome was on the brink of ruin. As the diet of Worms had not settled the tranquillity of the Empire, another diet was appointed by the Emperor to be held at Nuremberg, in November 1522. The Emperor was not present, and his brother Ferdi-+ nand supplied his place. The Pope sent his nuncio, Cheregatus, to this diet, with letters, in manner of a brief, to the princes, and instructions how to proceed against Luther. The Pope informed the diet, that Luther continued to disturb and replenish the world with new books; which grieved him the more, because he was his countryman. He exhorted the members to reduce Luther and his adherents to a conformity of faith with the church; but, ‘* 1f this pestiferous canker cannot be eured with gentle medicines, sharper salves must be provided, and fiery searings; the patrefed members must be cut off from the body, lest the sound part should be infected.” Yet the Nuncio was instructed to declare, ‘‘ that Ged suffered this persecution to be inflicted upon his church for the sins of men, especially of priests and prelates of the clergy.” The cardinals strongly resented these reflections cast upon them in such an assembly ; and it is imagined that the life of Adrian was shortened on that acequnt, The diet answered the Nuncio by writing, that they had not put the papal sentence, nor the impetial edict, into execution against Luther, for fear of raising civil commotions ; but they particularly desired he would apply a remedy to the abuses and grievances of which they would give him a memorial, as this would be the only way to re-establish peace and concord between the ecclesiastical and secular orders. They thought it would be necessary, as’soon as possible, to call a free council in Germany, to extirpate all errors and abuses ; and that all controversy should cease, till the determination of such a council should be known. The Nuncio replied, that the neglisence which they had shown concerning Luther, was offensive to God, to the Pope, the Emperor, and the Empire; that they should observe the imperial edict ; and also put in execution the LIFE OF MARTIN LUTHER. 45 decree of the council of Lateran, which inhibits the printing of any book about religious matters, without being licensed by the ordinary. The diet, in the reign of Maximilian, proposed ten grievances against the court of Rome; but this diet of Nuremberg sent one hundred heads of complaint, or grievances, to the Pope; with a protestation, that they neither could nor would endure such oppressions and extortions: The principal of the centum gravamina were against the great number of human constitutions, indulgences, ecclesiastical causes, collation of bene- fices, annates, exemption of ecclesiastics in criminal causes, excommuni- cation, and many others which they reserved to be proposed, when jus- tice was done them in these. This resolution of the diet was published on the 6th of March 1523, in the form of an edict ; but both the Papists and Lutherans interpreted it in fayour of themselyes. Luther continued to publish several new tracts; and undertook to compose a new form of celebrating the com- munion in the church of Wittenberg. He would have none admitted to the communion, but such as could give an account of their faith; and who knew the nature, use, and benefit of the Lord’s,supper ; he ap- pointed, that both kinds should be given; and that those who would take only in one, should have neither. Jodocus Clichtoveus, and Joannes Cochleus, answered Luther ; against whom, and the Reformation, the writings of Cochlaus have been the fund of virulent abuse, for all those who have slandered the Protestant religion eyer since ; but Luther answered, and confuted, both these an- tagonists ; as also two others, John Faber, afterwards Bishop of Vienna, and Conradus Collinus, a Dominican, Luther was desirous of totally suppressing the monastic orders, and wrote a book called, «'The Com- mon Treasury,” for blending them with the public; @&hich made his enemies say, he set himself up as a supreme legislator, and disposer of the revenues of the church. Zuinglius, at this time, was establishing his doctrine in Switzerland ; but differed from Luther in the doctrine of the sacrament. Pope Adrian VI. died on the 24th of October 1523, in the sixty-fifth year of his age; without being able to reform the church. He was succeeded by the Cardinal Julius de Medicis, who assumed the name of Clement VII. The new Pope sent Cardinal Campegius to the diet of Nuremberg, in February 1524, when he had an audience of the assembly, and vainly endeavoured to stop their complaints by promises. The diet declared for a free council, to allay the disputes of Luther; but the legate procured a private assembly to be held at Ratisbon, in July, where it was agreed, that the edict-of Worms should be put into execution ; and that thirty- five articles of certain constitutions, made for the reformation of the German clergy in pursuance of the late complaints, should be published. The doctrines of Luther were generally favoured by the imperial cities, whose deputies held an assembly at Spires, and explained the decrees of Nuremberg in their favour, while the other sat at Ratisbon. Luther exposed the contradictions in the two last edicts; and the popish princes opposed Lutheranism, by putting those edicts in execution. Lu- ther was certainly right, in asserting, that the edicts of Nuremberg and Spires contradicted each other; for if the edict of Worms, which con+ demned Luther as a heretic, was to be obeyed; why should the diet of Nuremberg, which ordered that edict to be executed, also order his books to be examined at Spires ? and if an examination was to be made of his DZ 46 LITE OF MARTIN LUTHER. writings, why was he to be condemued as a heretic, before such exam?= nation was made ? 4 Luther published a book “« Of the Duty and Dignity of the civil Ma- gistrate ;” and wrote an elegy upon two Augustine monks, who were burnt for Lutheranism at Brussels. Their names were Henry Vves, and John Esch. The greatest error they were accused of, was, “that men ought to trust only in God.’ They suffered with heroic constancy; and Luther composed a hymn in their praise, which was sung in the reformed churches. The charitable Catholics rejoiced at their death, and called them «the devil’s martyrs ;"" but Erasmus had the courage to declare his. dislike of such barbarous and unchristian proceedings ; and observed, that the sufferings of these men had brought over multitudes to Luther- anism. About this time; Luther 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. The disputes between Luther and Carolostadius increased, and the latter retired from Wittenberg to Ortamunden, where he was followed by Luther, who accused him of making innovations in the public worship without the consent of the magistrate; and the Elector banished Carolostadius out of his dominions. He settled at Strasburgh, where he published two books upon the Lord’s supper, to maintain that ‘‘ the body of Jesus Christ is not in the saera- ment.” Zuinglius would not absolutely condemn his opinion ; but he censured his conduct, and rejected his interpretation. About this time, the Anabaptists sprang up under Muncer and Stork, who were discovered to be fanatics, and were banished Saxony. A rebel+ lion ensued, which the popish writers attribute to the rise of, Lutheranism: but it has been fully proved, that these tumults were occasioned by grievances of a civil nature.; The peasants refused to pay obedience to their superiors, and desolated whole countries in a most barbarous man- ner: but they were reduced, and returned to their duty, after more than one hundred thousand of their associates had been killed during this com- motion, and their leaders had received the punishment they deserved. Their principal tenets were these : 4. *¢ That every man hath tbe Spirit. - 2. “ That the Spirit was nothing more than our natural reason and understanding. tt ; 3. ‘* That every man believes, or. may believe. _.4. «That there isno hell to torment souls, but that the body only is condemned. . 4 é 5, «© That every soul shall be saved, . 6. « That we are taught by the.law of nature to do to others as we would have them do to us; and that this principle is all we are to un- derstand by the term faith. ere ~. Ze That we do not sin against the law by concupiscence, if in the will we do not follow that concupiscence. sf" 8. © That aman not having the Holy Spirit, hath no sin; because he ds without reason, which is only another name for the Holy Spirit. 9. <* That infants are not to be baptized. 10, ‘ That all things are to be held in common.” nat _ Luther exerted himself against these fanatical people, and set forth*a treatise, wherein he admonished them.to lay down their arms; and proved ithe necessity of obeying their magistrates. These Anabaptists were ené- mies to popery, and a scandal to the Reformation. The exhortations of Luther on this occasion, both to the rebellious peasants, and to the tyran- LIFE OF MARTIN LUTHER. 47 ‘hical nobles, were excellent, and gave a high idea of his probity, plain- dealing, and good sense. Lutheranism increased, and was established in several cities, even before these seditions were suppressed in Germany. It was publicly professed by the Elector of Saxony, the Landgrave of Hesse, and the Duke of Brunswick. It was received at Strasburgh, Francfort, Mentz, and Cologne; and it prevailed in almost all the states of the Empire, except in the hereditary countries subject to the Emperor. | Erasmus had been frequently solicited by the Pope, and the popish princes, to write against Luther; but he avoided the dispute, till he was suspected of being a Lutheran, and then he undertook to oppose him, in a book entitled, <‘ A Diatribe, or Conference about Free-will,” against the opinion of Luther concerning liberty. ‘The Lutherans themselves have rejected that opinicn; but Luther and Erasmus were in the same condition and situation in one respect: they had innumerable adversa- ries, and for the most part extremely contemptible. Le Clere supposes that Luther wasa Thomist ; but we find, that he abhorred Aristotle, and despised the schoolmen in general ; particularly both the Thomists and ~Scotists. If he was a favourer of\any scholastic sect, it was that of Oc- cam, whom he esteemed. Therefore, a judicious divine thinks, that Luther first received his doctrine of predestination from Augustine, of whom he was a great admirer, Certain it is, that scarce any man ever carried the doctrine of predestination to greater lengths, or wrote more positively in defence of it *. If there was any difference between Lu- * Witness his book DeStrvoArbitrio, written against Erasmus, who had attacked the doctrine of predestination. Erasmus had said, ‘* What can be more useless, than to publish this paradox to the world? namely, that whatever we do, is done, not by vir- tue of our own free-will, but in a way of necessity, &e. What a wide gap does the publication of this tenet open among men, for the commission of all ungodliness ! What wicked person will reform his life? Who will dare to believe himself a favour- ite of Heaven? Who will fight against his own corrupt inclinations? Therefore, where is either the need, or the utility, of spreading these notions, fram whence so many evils seem to flow?” To which, Luther replies: ‘* If, my Erasmus, you consider these paradoxes (as you term them) to be no more than the inventions of men; why are you so extravagantly heated on the occasion? In that case, your arguments affect not me; for there is no person, now living in the world, whu is a more avowed enemy to the doctrines of men, than myself. But, if you believe the doctrines in debate between us, to be (as indeed they are) the doctrines of God; you must have bid adieu to all sense of shame and decency, thus to oppose them. I will not ask, whither is the modesty of Erasmus fled? but, which is much more important, where, alas! are your fear and reverence of the Deity, when you roundly declare, that this branch of truth, which he has re- vealed from heaven, is, at best, wse/ess, and unnecessary to be know? = What!. shall the glorious Creator be taught, by you his creature, what is fit to be preached, and what to be suppressed? Is the adorable God so very defective in wisdom and pru- dence, as not to know, till yo instruct him, what would be useful, and what perni- cious? Or could not ue, whose understanding is infinite, foresee, previous to his _Tevelation of this doctrine, what would be the consequences of his revealing it, till thore consequences were pointed out by you 2? You cannot, you dare not say this. If, then, it was the divine pleasure to make known these things in his word ; and to bid his mes- sengers publish them abroad, and leave the consequences of their so doing to the wis- dom and providence of him, in whose name they speak, and whose message they de- clare; whoart thou, O Erasmus, that thou shouldest reply against God, and say to the Almighty, What doest thou? St. Paul, discoursing of God, says peremptorily, “ Whom he will, he hardeneth.’ And again, < God willing to show, his wrath,’ &c, And the Apostle did not write this to have it stifled amonga few persons, and buried ina corner, but wrote it to the Christians at Rome: which was, in effect, bringing this doctrine upon the stage of the whole world ; stamping an universal imprimatur upon it; and publishing it to believers at ‘large, throughout the earth—What can sound harsher, in the uncircumeised ears of carnal men, than those words of Chiist, D4 4$ LITE OF MARTIN LUTHER. ther and the Thomists of the church of Rome, it was this, that Luther spake more simply, sincerely, and openly than they; for he absolutely denied there was any such thing as free-will; whilst they admitted it in © Many are called, but few are chosen,’ and elsewhere, §I know whom I have chosen ?’ Now, these and similar assertions of Christ and his Apostles, are the very positions which you, O Erasmus, brand as useless and hurtful. You object, ‘If these things are so, who will endeavour to amend his life?” I answer: Without the Holy Ghost no man cam amend his life to purpose. Reformation is but varnished ypocrisy, unless it proceed from grace. The elect and truly pious are amended by the Spirit of God: and those of mankind, who are not amended by him, will perish.—Youw ask, moreover, ‘ Who will dare to believe himself a favourite of Heaven ?’.l answer: It ig not in man’s own power to believe himself such, upon just grounds, till he is enabled from above. Bat the elect shall be so enabled ; they shall believe themselves to be what indeed they are. As for the rest, who are not endued with faith, they shall c= fish ; raging and blaspheming, as you do new.’ But, say you, § These doctrines Spe a door to ungodliness.’ I answer: Whatever door they may open to the impious and profane; yet, they opena door of righteousness to the eect and holy, andsbow them the way to heaven, and the path of access unto God. Yet you would have us ‘abstain from the mention’ of these grand doctrines, and leave our people in the dark, as to their election of God ; the consequence of which would be, that every man would bolster himself up with a delusive hope of a share in that salvation which is supposed to lie open to all; and thus, genuine humility, and the practical fear of God, would be kicked out of doors. This would bea pretty way indeed of ‘ stopping up the gap’ ‘Erasmus complains of! Instead of closing up the door of licentiousness, as it is falsely pretended ; it would be, in fact, opening a gulf into the nethermost hell. Still you urge, ‘ Where is either the necessity or utility of preaching predestination?” God himself teaches it, and commands us to teach it; and that is answer enough. Weare not to arraign the Deity, and bring the motives of his will to the test of human scru- tiny ; but simply to revere both jim and it. He, who alone is all-wise end all-just, can, in reality (however things appear to us), do wrong to no man; neither can he do any thing unwisely or rashly. And this consideration will suffice to silence all the ob- jections of truly religious persons. However, let us, for argument’s sake,-go a step further. I will venture to assign, over and above, /wo very important reasons, why these doctrines should be publicly taught: 1. For the humiliation of our pride, and the manifestation of divine grace. God hath assuredly promised his favour to the truly humble. By truly humble, I mean, those who are endued with repentance, and de- spair of saving themselves; for a man can never be said to be really penitent and humble, till he is made to know that his salvation is not suspended, in any measure what- ever, on his own strength, machinations, endeavours, free-will,«or works; but entirely depends on the free pleasure, purpose, determination, and efficiency of another ; even of God alone. Whilst a man is persuaded, that he has it in his power to contribute auy thing, be itever so little, to his own salvation 3 he remains in carnal confidence ; he is not a self-despatrer, and therefore he is not duly humbled before God ; so far from it, that he hopes some favourable juncture or oppertunity will offer, when he may be able to lend an helping hand to the business of his salvation—On the con- trary, whoever is truly conyinced that the whole work depends singly and absolutely en the will of God, who alone is the author and Jinisher of salvation ; such a person despairs of all se/f-assistance ; he renounces his own will and his own strength; he Waits and prays for the operation of God; nor waits and prays invain. For the e/ect’s Sake, therefore, these doctrines are to be preached, that the chosen of God, being humbled by the knowledge of his truths ; self-emptied, and sunk, as it were, into no- thing in his presence ;_ may be saved in Christ, with eternalglory. This, then, is one inducement to the publication of this doctrine ; that the penitent may be made ac- quainted with the promise of grace, plead it in prayer to God, and receive it as their own. 2. The nature of the Christian faith tequires it. Faith has to do with things not seen.—And this is one of the highest degrees of faith, steadfastly to believe that God is infinitely merciful, though he saves (comparatively) but few, and condemns so many ; and that he is strictly just; though, of his own will, he makes stch numbers of mankind necessarily liable to damnation. Now, these are some of the unseen things, whereof faith is the evidence. Whereas, were it in my power to comprehend them, or clearly to make out ow God is both inviolably just, and infinitely merciful, notwithstanding the display of wrath and seeming inequality in his dispensations respecting the reprobate ; faith would have little or nothing to do. But now, since these matters cannot be - LIFE OF MARTIN LUTHER. 4a words. This, perhaps, deceived Erasmus, who imagined he was only disputing against Luther, whilst he was really disputing as much against Thomas Aquinas and his followers, as against the reformers. To attack Luther upon the single point of liberty and necessity, was, in an oblique and indirect way, to allow him superior to his adversaries in other re- spects. Erasmus yery dextrously and artfully chose this point of dispu- tation, that he might appear to the Romanists to write against Luther; ° and yet that he might avoid censuring his other doctrines opposite to the Roman church. a Erasmus insisted, that the human will co-operates with the grace and assistance of God; and that a man shouldwise al] his endeavours to attain to perfection. He shows that man was created a free agent; but took a middle way between those who destroy free-wiil entirely, and those who attribute too much to it: he would have something ascribed to it, but more to grace. Erasmus sent his treatise against Luther to the King of England, to Wolsey, Warham, and many more. Luther answered Erasmus in his book “‘ De Servo Arlitrio;” to which Erasmus replied in two books, en- titled, Hyperaspiste. Luther bad written a letter to Erasmus, full of life, fire, and spirit ; which yexed him not a little. He begins in the apostolical manner ; “« Grace and peace to you from the Lord Jesus.” After modestly re- proving him for keeping fair with the Papists, he says, ‘‘ We saw that the Lord had not confezred upon you the discernment, courage, and re- solution to join with us, and freely and openly to oppose those monsters; and therefore we dare not to exact from you, that which greatly sur- passeth your strength and your capacity. We haye even borne with your weakness, and honoured that portion of the gift of God which is in you.” Then haying bestowed upon him his due praises, as he had been the reviver of good literature, by means of which the Holy Scriptures had been read and examined in the originals, he tells Erasmus, that he had withheld some persons from attacking him; and that he had re- strained himself, though provoked. ‘* What,” says he, “ can I donow? Things are exasperatéd on both sides ; and I could wish, if it were pos- sible, to act the part of a mediator between you, that they might cease to attack you with Such animosity, and suffer your old age fo rest in peace in the Lord. They would show their moderation towards you so -much the more, since our affairs are advanced to such a point, that our cause is in no peril, although even Erasmus should attack it with all his might.” He desires of Erasmus, if he cannot or will not defend their sentiments, to letthem alone; and coneludes with a high compliment on his authority and reputation. 5 Erasmus answered this letter, and speaks ambiguously of the Lutheran doctrine. “Luther wrote another against the Hyperaspiste, wherein he aceuses Erasmus of Arianism. The Mimorite brethren had said, that “* Erasmus laid the egg, and Luther hatched it: but, says Erasmus, ** I laid a hen-egg, and Luther hath hatched a very different bird.” ft is to be lamented that these two eminent men had any misunderstanding, as they had both translated the Holy Scriptures, and were both inclined adequately comprehended by us, in the present state of imperfettion ; there is zoom, ‘for the exercise of faith. ‘Lhe truths, therefore, respecting predestination in all its branches, should be taught and published ; they, no less than the other mysteries of Christian doctrine, being proper objects of faith, on the part of God’s people.” See Toplady's Zanchius, p. 97, &c. 50 LIFE OF MARTIN LUTHER. for a reformation in the charch. Erasmus afterwards wrote some other treatises against the reformers; yet he honestly dissuaded the German princes from hanging and burning the poor Lutherans; and declared himself against the cruel and sanguinary methods of defending the cause of: Rome. The Italians thought hima Lutheran, and the Germans called hima Romanist ; but every man passed for an heretic at Rome, who did not join in every article with the Pope against Luther. About this time, the violent and unhappy controversy concerning the eucharist, was excited among the Protestants. As many books were written upon the subject as would load several waggons; and were of no small harm to the Reformation ; which, like the growth of the Roman common- wealth, flourished in the midst of violent and continual divisions, Luther was this year occupied in translating the book of Job, which he was inclined to think was written by Solomon. He complained of the difficulty of the task; and observed, somewhat jocosely, that Job chose to sit on his dunghill, and to admit of no interpreters. Luther’s memorable protestation upon the article of justification, must not be omitted. “I, Martin Luther, an unworthy preacher of the Gospel of our Lord Jesus Christ, thus profess and thus believe, that this article, PHAT VAITH ALONE, WITHOUT WORKS, CAN JUSTIFY REFORE Gop, shall never be overthrown neither by the Emperor, nor by the Turk, nor by the Tartar, nor by the Persian, nor by the Pope, with all his cardinals, bishops, sacrificers, monks, nuns, kings, princes, powers of the world, nor yet by all the devils in hell. This article shall stand fast, whether they will or no. This is the true Gospel. Jesus Christ redeemed us from our sins, and he only. This most firm and certain truth is thevoice of Scripture, though the world and all the devils rage androar. If Christ alone take away our sins, we cannot do this with our works 5 and as it is impossible to embrace Christ but by faith, it is, therefore, equally im- possible to apprehend him by works. : If then faith alone must apprehend ‘Christ, before works can follow, the conclusion is irrefragable 3 that faith alone apprehends him, before and without the consideration of works ; and this is our justification 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.” - The judgment of this great man upon synods and councils is very re- markable: “I do not think it,” says he, “very safe to call a council of our friends, for the settlement of a unity in ceremonies; for it will occa- sion a bad example, though it be attempted with the best zeal, as all _ councils of the church from the beginning may serve to show us. Thus, as in the synod of the Apostles, matters of action and tradition were much more treated of than matters of faith; so, in succeeding councils, were opinions and questions always agitated, without entering upon faith ; for which reason [ have a greater suspicion and detestation of the very sha- dow of a council, than I have of free-will itself. If one church will ‘not follow another in those external things, what need is.there to compel it by the decrees of councils, which soon are perverted into institutions and traps for the entanglement of souls? Let one church, therefore, be at liberty either to follow or not to follow another ; principally regarding, above all indifferent circumstances, the unity of the spirit, founded upon one common faith in the word of God; which being maintained, the difference of outward rites is only to be considered as a difference in the flesh and the elements of the world,”-——It would be happy for the cause Lirk OF MARTIN LUTHER. ; 5i 6f Christianity, if all its professors were like-rhinded, and it would save the Gospel much of that reproach which infidels in all ages, upon this very account, have cast upon it. Luther laid aside the fria?'s habit in October 1524, and married Catha-, nne de Bore, a lady of noble descerit, who, with eight other nuns, was_ taken out of the nunnery at Nimptschen, in 1523, and carried te Witten - berg, by Leonard Coppen, of Torgau. Luther vindicated that action, and intended to marry Catharine to Glacius, minister of Ortamunden, whose person she disliked ; and so Luther married her himself, on the 13th of June 1525, withont consulting his friends ; but Luther says, he took a wife in obedience to his father’s command. Luther was then torty- two, and his wife was twenty-six. He was so far trom being ashamed of entering into the holy state of matrimony, that he exhorted the Elector of Mentz, and the Grand Master of the Teutonic order, to follow his ex- ample ; which was done by the latter, notwithstanding the censure of the Romanists. This Grand Master was Albert, Margrave of Branden- bargh’, for whom that part of Prussia which belonged to the Teutonic order, was formed into a secular duchy. He embraced the Lutheran re- ligion, renounced his vow of celibacy, and married Anna Maria of Bruns- wick. He afterwards conformed to the Augsburg confession, and founded a university at Koningsberg, in 1544, that the Protestant religion might be introduéed and established in Prussia, and all the professors were to be futherans. Jn those times, marriage soon became a recommendation among the reformers, and was a certain proof that they had abjured po- pery ; for if a converted clergyman did nct marry, he caused a suspicion that he had not renounced the doctrine of celibacy. i Luther was very fond of his wife, and used to call her his Catharine: She was handsome and modest; Luther did not pretend she was without faults, but he believed she was less faulty than other women; and when she had borne him a son a little after, he said he would not change his condition for that of Croesus. He was heard to say, that he would net exchange his wife for the kingdom of France, nor for the riches of the Vehetians ; becausé she had been given him by God, at a time when he implored the assistance-of the Holy Ghost in finding a good wife; and had strictly regarded her conjugal fidelity. But he professed himself, that one’great reason which induced him to marry was, to give an ex- ample of the doctrine he preached against celibacy, and to show, that he was not afraid or ashamed to do that himself, which he exhorted and en- joined in others. Erasmus sent word to Nicholas Everard, president of the court of Hol- lind, that the Luthéran tragedy’ would end, like the quarrels of princes; in matrimony.- He says, ‘*If the common story be true, that antichrist shall be born of a monk and a nun, as they pretend, how many thousands of antichrists are there in the world already? I was in hopes that a wife would have made Luther a little tamer; but he has published a book against me more virulent than ever.” Erasmus was not well instructed i this affair, 6r he was foo prone to give credit to the scandal which was, published against Luther. ; " Luther had answered the King of England in a rouzh way, and was now persuaded by his-friends to write him a very humble letter, with some hope that-His Majesty would favour the Reformation. Henry re- turned him a very haughty and churlish answer ; upon which Luther, as we have observed, who had too much spirit to bear aftronts even from crowned heads, declared publicly that he was very sorry for having de- meaned himself so far; and that he would never more throw away any 52 LIFE OF MARTIN LUTHER. civilities and submissions upon Henry VIII. Cardinal Cajetan, Prince George of Saxony, or Erasmus, who had all paid his humility with insults. The King of England was chiefly angry, because Luther had said, that his book upon the sacrament was made by another, and put out in his name. Luther believed it was written by Lee, who was a zealous Tho- mist, and had been engaged in disputes with Erasmus, and was afterwards made Archbishop of York ; therefore Luther wrote another book, en- titled, «‘ An Answer to the abusive and slanderous Book of the King of England.” None suspect the King wanted learning for such a design : *« but it is probable some other gardener gathered the flowers, though King Henry had the honour to wear the posie, carrying the credit in the title thereof.” The King was assisted by Bishop Fisher and Sir Thomas More ; in return for which, he afterwards cut off their heads. The disturbances in Germany increased every day, and the Emperor called another diet, which was held at Spires, on the 25th of June 1526. Ferdinand, and six other deputies, acted for the Emperor, and were for executing the edict of Worms; but the Elector of Saxony, and Land- grave of Hesse, were for holding a general council, and laid the founda- tion of an union for the defence of those who followed the new doctrine. The Emperor had a quarrel with the Pope, who entered into a league against him with the French king, and the Venetian republic. Charles V. told Clement VII. he would appeal to a general council, and vindicate himself. The next year his troops invaded Italy, plundered Rome, and took the Pope prisoner, who was obliged to submit to some hard condi- tions before he was set at liberty. ’ A motion was made in the consistory at Rome to tempt Luther with @ great sum of money, and buy him off from opposing popery ; but one of the cardinals cried out, <‘ Hem / Germanailla Lestia non curat aurum, sed auram.” The disputes between the Lutherans and Zuinglians, about the sacra- ment, continued till the Emperor assembled another diet at Spires, in March 1529, when long and warm debates were held about religion. The Romanists again insisted, that the ban should be executed upon the Lutherans, which was opposed by the Electors of Saxony and Branden- burgh, the Dukes of Lunenberg, the Landgrave of Hesse, and the Prince of Anhalt, who declared again for a council, either general or national. But the Romanists prevailed, and confirmed the decree of the former diet of Spires ; against which the Lutheran princes, and fourteen cities, joined in a formal protest, whereby they appealed, from all that should be done, to the Emperor, a future council, or to unsuspected judges ; and accordingly they sent deputies to the Emperor, with a petition that this decree might be revoked. This was the remarkable protestation, which gave the name of Protestants to the Lutherans in Germany, The protesters acted with so much steadiness and resolution, that the Emperor was much startled at it, and determined to nse moderation for the present. aie ' The same year, the Landgrave of Hesse brought Luther and Zuinglius to a conference at Marpurg; when the Lutherans produced such articles as they objected against in the doctrine of the Zuinglians. After some debates, articles were drawn up, in which they agreed about the Trinity, original sin, justification by faith, the efficacy of baptism, and the autho- rity of the magistrates: but they disagreed about the sacrament, in the sense and meaning of the words, though they assented, that the commu-. nion should be administered in both kinds; and they denied transubstan- tiation, as also the sacrifice of the mass. LIFE OF MARTIN LUTHER. 53 - At this time, Solyman the Magnificent invaded Germany, and besieged Vienna; but soon retired with great loss. The Emperor Charles re- turned to Germany, and appointed another diet to be held at Augsburg, which was opened on the 20th of June 1530. It was given out, that the Emperor would tread the gospellers under his feet; which made the Protestant princes inclined to meet him in arms ; but Luther prevailed on them to meet in peace. The princes appointed Luther, Melancthon, Justus Jonas, and Pomeran, to draw up their form of doctrine, to lay be- fore the diet, where Luther was too obnoxious to appear, and was left in the castle of Coburg. near at hand, that he might be consulted on occa- sion. Erasmus excused himself from appearing at this diet because he knew upon whose judgment the Emperor relied; upon divines, in whose opinion whosoever should dare to open his mouth in favour of piety, was a Lutheran, and worse than a Lutheran. é The imperial chancellor opened the diet by declaring, that the Em- peror had summoned this assembly, that every one might consult upon such propositions as should be made, and offer in writing what he thought convenient concerning religion. The Protestant princes petitioned the Emperor to permit their confession of faith to be read in a full diet, which he refused; but granted them leave to read it in his presence be- fore a special assembly of princes, and other members of the Empire. This confession of faith, which was afterwards called “* The AuGsBURG Cownression,” was delivered to His Imperial Majesty both in Latin and German, with the authority wheréon each article was founded. It was signed by the Elector of Saxony, George Margrave of Brandenburgh, Er- nest and Francis, Dukes of Brunswick and Lunenberg, Philip Landgrave of Hesse, and the princes of Anhalt; as also by the deputies of Nurem- berg and Ruthlingen. . The Emperor shed tears when this confession was read, which were doubtless owing to the truth .of the doctrines contained in it, and the moderation that Melancthon had shown in revising the whole. It was divided into two parts; the one contained twenty-one articles upon the principal points of religion ; and the other was concerning the ceremo- “nies of the church. The Emperor dismissed the assembly when they had heard the confession, and the Romanists agreed to draw up a confu- ‘tation of it, which was undertaken by Faber, Eckius, Cochleus, Conradus de Wimpina, Conradus Collinus, and other popish divines, who exa- mined the Protestants’ confession of faith step by step, and answered all the articles ; some of which were approved, and others condemned; but some were partly received, and partly rejected, as will be seen in the life of Melancthon. Luther, in his retirement, was not a little afraid to what lengths the pacific spirit of Melancthon might induce him to yield to the Papists, and therefore wrote to him to be careful of what concessions he should make them ; ‘ for," sayshe, ‘they will take them in the large, the larger, and largest sense; but hold their own in the strict, stricter, and strictest. In short, I have but a small opinion of this projected concord in doc- trine ; I believe it truly impossible, unless the Pope will renounce his popedom.” With regard to the Romish confutation of the Protestant articles, he said; ‘“* I thank God, who suffered our adversaries to com- pose so wretched a confutation: Christ will reign for ever. Let the devils, if they will, turn monks and nuns; for truly no shape would better become them than that, in which they haye so long held forth themselves for the adoration of the world.” ; be) 54 LIFE OF MARTIN LUTHER. This confutation, however, was read before the diet, and the Roman- ists said they hoped the Protestants would return to the communion of the church, as they agreed in several points which had been formerly contested. The Elector of Saxony answered, that the Protestants were always ready to come to an union in religion, in any thing which was.not prejudicial to their consciences. In consequence of this, the Romanists appointed seventeen persons to treat about religion with the Protestants ; and this conference was held at Augsburg, on the 7th of August. The popish deputies said, that Luther would not submit to the judgment of a council; but the Protestants declared, they would refer themselves to the determination of a council, to which they appealed ; and also pre- sented to the Emperor an apology for their confession, which put an end to the diet at Augsburg, and the Protestant princes returned home in Oc; tober, without an accommodation with the Romanists. . The sacramentarians also presented their confession of faith to the Emperor at this diet, which was drawn up by Bucer and Capito; but this confession was more unacceptable than that of the Lutherans, and was answered by Faber and Eckius ; in consequence of which, the Em- peror commanded the Zuinglians to renounce their errors, aud threaten- ed to compel them by his authority, if they refused. A symbolical representation was exhibited before the Emperor and his brother Ferdinand at Augsburg, when the Lutherans presented their confession of faith to that assembly. As the princes were‘at table, a com- pany 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 ot a doctor, who brought a large quantity of small wood, of straight and crooked billets, and laid it on the middle of the hearth, and retired; en his back was written the name of Reuchlin. When this actor went off, another entered, apparelled alsa like.a doctor, who attempted to make Zagzots of the wood, and to fit the crooked to the straight ; but having Jaboured long to no purpose, he went away out of humour, and shaking his head; on his back appeared the name of Erasmus. A third, dressed like an Ausustinian monk, came in with a chafing-dish full of fire, ga thered up the crooked wood, clapped it upon the fire, and blew till he made it burn, and went away, having upon his frock the name of Luther. + fourth entered dressed like an Emperor, who, seeing the crogked wood al! on fire, seemed much concerned, and, to put it out, drew bis sword, and poked the fire with it, which only made it burn the brisker; on his Retard thee ture pace Was W tten Charles V.; lastly, a fifth entered, in his pontifical Habit and triple crown, who seemed extremely surprised to, see the _ trooked billets all on fire, and by his countenance and attitude betrayed excessive grief; then looking about on every side, to see if he could find any water to extinguish the flame, he cast his eyes on two bottles. in a corner ef the room, one of which was full of oil, and the other of water; and in his harry, he unfortunately seized on the oil, and poured it upon the fire, which made it blaze so violently, that he was forced to walk off; on his back was written Leo X. This farce- wanted no commentary. Luther wrote some books against popery, during the sitting of the diet; particularly a treatise upon the second Psalm, in which he applied to the “ princes met at Augsburg, what was said in that Psalm concerning the assembly and conspiracy of the princes of the world against Jesus Christ. ‘The Emperor procured a decree in the dict, which allowed. the Protestant princes till the 15th of April following, to consult about their submission t it; and biis Imperial Majesty promised to issue out, hisammagns fer . ec xf. LIFE OF MARTIN LUTHER 55 @ council.to begin the next year. The Protestant princes remained firm to their confession of faith, and the Emperor published the decree of the diet on the 16th of November, which ordered, that no alterations or in- novations should be made in the faith or religious worship of the church ; and that none should be admitted to the imperial chamber who disobeyed this decree. The Elector of Saxony was summoned by the Emperor to be present at Cologne, on the 29th of December, at the election of Ferdinand to be king of the Romans; but the Elector appointed the other Protestant princes to meet him at Smalkald, on the 22d of the same month, where they entered into_a confederacy to defend themselves against the Em- peror and the Romanists, who were determined to put the decree made at the diet of Augsburg, rigorously into execution. The court of Rome was greatly disturbed at what had been transacted at the diet at Augsburg, and the Pope employed his nuncios to dissuade the Emperor from holding a council; but the Emperor urged the neces- sity of it; and the Pope, on the Ist of December 1530, wrote a circular letter to all the Christian princes, informing them, that a council should be held, and desiring them to countenance so holy a cause by their per- sonal artendance.. The Protestant princes also wrote circular letters to the European sovereigns, and particularly to the kings of England and France, yequesting their interest and protection in obtaining a reformation, which had been attempted by John Colet in England, by John Garson’ and Ni- cholas Clemangis in France, and by Luther in Germany. The kings of England and France declared for a general council, peace, and reforma- tion; which encouraged the confederate princes to meet again at Smal- kald, on the 29th of March 1521, when they renewed their league ; and Luther composed a treatise against the diet of Augsburg, to prove that it was lawful to resist the magistrates, if they commanded any persons to assault those who would not submit to the decree. The Protestant princes held another assembly at Franefort, on the 4th of July ; and the Emperor, on the 13th of July 1532, by the treaty of Nu- remberg, agreed that all the disputes concerning religion should cease, until a general council was held, which was to be within a year. The Protestants insisted, that no innovation in doctrine should be made from their confession, nor any ceremonies introduced contrary thereto, which was granted by the Emperor, and the Protestant princes agreed to assist him in the war against the Turks. The Elector of Saxony died in August, and was succeeded by his son John Frederic in his dominions, and zeal for the Protestant cause. (The Pope sent his nuncio, in January 1531, to the new Elector, to settle with him the conditions of holding a council :_ and the Protestant princes met upon this occasion at Smalkald, on the 24th of June, when they desired that the council might be free, and be held in Germany, where these differences in religion first began ; but the Pope refused to comply with their request. i Luther dissuaded the Elector of Saxony from making an alliance with the Switzers, and persisted to unite more zealously than ever against the sacramentarians ; but Bucer undertook to reconcile the Lutherans and Zuinglians. Luther met Bucer and Capito at Wittenberg, on the 22d of May 1536, when they entered into a long debate upon their faith and doctrine concerning the sacrament; and they delivered to Luther the confession of faith of the churches of Switzerland; but they could not agree in their articles of the form of union about the sacrament. Lather 5 56 LIEE OF MARTIN LUTHER, éxplained himself cohcetning the Lord's supper, by saying, he had tive taught that Jesus Christ came down from heaven to the earth, eithet visible or invisible ; and that he left it to the almighty power of God to effect how the body and blood of Christ are offered in the Lord’s supper, keeping himself entirely close to the words of the Scripture, * This is my body, this is my blood.” He observed, that as they could not un- derstand each other, it was convenient they should be friends, and enter- tain a good opinion reciprocally of themselves, till the spirit of contention should cease among them; and so he committed to the care of Bucet and Capito to finish what they had begun. About the beginning of the year 1527, Luther was attacked by a very severe illness, Which brought him near to his grave. He applied himself to prayer, madea confession of his faith, and Jamented grievously his un- worthiness of martyrdom, which he had so often and so ardently desired. In this situation he made a will, for he had a son, and his wife was again with child, in which he recommended his family to the care of Heaven: *« Lord God,” says he, ‘‘I thank thee, that thou wouldeést have me poor on earth, and a beggar. I have neither house, nor land, nor possessions, not money to leave. Thou hast given mea wife and children: take them, I beseech thee, under thy care, and preserve them, as thou hast preserved me.” He bequeathed his detestation of popery to his friends and brethren ; agreeably to what he often used to say, ‘* Pestis eram vi- vus, moriens ero-mors tua; Papa ;” i.e. Living, I was the plague of the Pope; and dying, I shall be his death. Luther, from about this period, having laid the ¢reat foundation of the Reformation, was chiefly employed in raising and completing the super- structure. The remainder of his life was spent in exhorting princes, states, and universities, to confirm the great work, which had been brought about through him ; and in publishing, from time to time, such writings as might encourage, direct, and assist them in doingit. The Emperor threatened témyporal punishment with armies, and the Pope eternal pains with bulls and curses ; but Luther, armed with the intrépi- dity of grace, over and above his own courageous nature, regarded nei= ther the one nor thé other. His friend and assistant, Melancthon, could not be so indifferent ; for Melancthon had a creat deal of softness, mo~ deration, and diffidence, in his constitution, which made him very un- easy and alarmed at these formidable appearances. Hence we find many of Luther’s letters were written on purpose to comfort him under these anxieties: ‘‘ Iam,” says he, in one of his letters, ‘* much weaker than you in private conflicts, if I may call those conflicts private, which I have with the devil; but you are much weaker than me in public. You are al] distrust'in the public cause; I, on the contrary, am very confi- dent ; because I know it is a just and true cause, the cause of God and of Christ, which need not tremble or be abashed. But the case is differ- ént with me in my private conflicts, feeling myself a most miserable sinner, and therefore have great reason to look pale, and tremblé. Upon this account itis, that I can almost be an indifferent spectator amidst all the noisy threats and bullyings of the Papists ; for if we fall, the kingdom of Christ falls with us; and if it should fall, I had rather fall with Christ than stand with Cesar.” So again a little farther: «* You, Melancthon, éannot bear these disorders, and labour to have things transacted by rea- son, and agreeably to that spirit of calmness and moderation, which yout philosophy dictates. You might as well attempt cwm rationeé insanire, to be mad with reason. Don’t you see, that the matter is entirély out of LIFE OF MARTIN LUTHER. ES 5 your power and management, and that even Christ himself forbids your measures to take place? If the cause be bad indeed, let us renounce it; but ifit be good, why do we make God a liar, who had promised ta sup=- port us? Doeshe make his promises to the wind, or to his people >” About the year 1533 he had a terrible controversy with George Duke of Saxony, who had such an aversion to Luther’s doctrine. that he obliged his subjects to take an oath, that they would never embrace it. How- ever, sixty or seventy citizens of Leipsic were found to have deviated a little from the Catholic way, in some point or other; and they were known previously to haye consulted Luther upon it; upon which Duke George complained to the Elector John, that Luther had not only abused his person, but also preached up rebellion among his subjects. The Elector ordered Luther to be acquainted with this, and to be told at the same time, that if he did not clear himself from the charge, he could not pos- sibly escape punishment. But Luther easily refuted the accusation by proving, that he had been so far from stirring up his subjects against him, on the score of religion, that, on the contrary, he had exhorted them ra- ther to undergo the greatest hardships, and even suffer themselves to be banished. Indeed, it appears from all his conduct and writings, that no man more abhorred that impious principle of subverting kingdoms and states, under a pretence of advancing the cause of God or his Gospel. The-Alinighty is surely able to effect his own will in this case 3 and it is the duty of Christians to suffer and obey it. In this year, 1533, Luther wrote a consolatory letter to the citizens of Oschatz, who had been banished for the Gospel; in which letter he uses these words : “‘ The devil is the host in the world; and the world is his inn. Go where. you will in the world, you will be sure to find this ugly host walking up and down in it.” In the year 1534 he printed, and in the next year he published, his translation of the Bible into German; in which latter year he began publicly to preach upon the book of Genesis, which task he ended with his life, as he is said to have foretold. In the year 1538 arose the vile sect of the Antinomians, who taucht that it mattered not how wicked a man was, if he had but faith, The principal person among them was Joannes Isebius Agricola. Luther had the honour not only of confuting, but of converting this man, and of bringing him back to his senses.and his duty. In the year 1540 Luther printed and prefaced the confession of Ro- bert Barnes, his intimate friend, and a learned divine, who was burnt this year at London for the Gospel.: They became acquainted through Barnes’s coming to Wittenberg about the business of King Henry the Eighth’s divorce. Luther was continually baited at by.a world of furies, and he was par- ticularly set up by Providence to effect a reformation. He published seventy-five propositions against the divines of Louvain 3 and also a short confession of faith ; after which he was sent for to his native country, to compose a difference betwegn the counts of Mansfelt. He preached his last sermon at Wittenberg, on the 17th of January 1546; and, on the 23d, set out for Isleben, where he was honourably entertained by the Count, who escorted him to his apartments with one hundred horse. Ly- ther attended the business upon which he came from the 20th of Ja- nuary to the 17th of February, when ‘he sickened a little before supper of his usual-illness. This was an oppression of humours in the opening of the stomach, with which Melancthon, who was with him, had seen E 58 LIFE: OF MARTIN UTHER. him frequently afflicted. His pain increased, and he went to bed, where be slept tili midnight, when he awaked in such anguish that his life was near at an end. He prayed in these words: ** I pray God to pre- serve the doctrine of his Gospel among us; for the Pope and council of Trent. have grievous things in hand.” After which’ he:said: «*O heavenly Father, my. gracious God, and Father of our Lord Jesus Christ, thou God of all consolation, I give thee hearty thanks, that thou hast revealed to me thy Son Jesus Christ, whom I believe,-whom I profess, whom I love, whom I glorify, and whom the Pope.and the multitude of the wicked do persecute and dishonour.—I beseech thee, Lord Jesus Christ, receive my soul. O my heavenly Father, though I be:taken out of ‘this life, and must lay down this frail body ; yet I certainly know, that I shall live with thee. eternally, and that [cannot betaken out of thy ‘hands, © God so loved the world, &c.’ - Lord, I renderup my spirit into thy hands, and come to thee. Lord; into thy hands I commend my spirit: Thou, O God of truth, hast.redeemed me!’ ‘Albert Count of Mansfelt, Me- lancthon, Justus Jonas, and several other friends, attended ‘him in his last moments, joining him in prayer, that God would preserve the doc- trine of his Gospel among them, Melancthon ‘says of Luther, that havs ing frequently repeated his prayers, he was called to God, ** unto whom he so faithfully commended his spirit, to enjoy, no doubt, the: blessed so= ciety of the patriarchs, prophets, and apostles, in the kingdom of God the Father, the Son, and the Holy. Ghost’). ° -)ss" 5 #4 ont Luther died on the 18th of Februaty 1546) in the sixty-fourth year of his age.. A thousand fables have been invented concerning his death } nor would his enemies forbear publishing lies on this subject long after he had left this world. Some have said that he died suddenly; others, that he killed himself; and some have -imprudently proceeded so far as to give. out that-he was taken away by the devil. Nor are’ they people of mean figure or credit, who vent these calurmnies, but the most famous writers, as Cochleus, Besszeus; Bozius; Fabianus, Justinian, and Bellar+ mine. This, says Bayle, reflects on the whole body of Popery, for such fables ought not to pass the press. Father Maimbourg has rejected all these foolish stories ; but he has been mistaken in a notable fact.’ Speak= ing of Luther, he-says; the Elector of Saxony caused his body to'be con- © veyed with a most magnificent pomp to Wittenberg, where he erected for him.a monument of white marble, surrounded with the statues of the twelve Apostles,. as if: he had been the thirteenth, with respect to Ger- many: ,; He was honourably interred at Wittenberg; but Seckendorf has ghown that no such statues were. placed round his tomb. The virulent partisans of the church of Rome tell us, that Luther was not only no divine,. but even an-outrageous enemy and calumniator of all kinds ‘of science,; «and that he-committed gross, stupid, and abominable errors against the principles of divinity and philosophy. They accuse him of having GB jects, and quit.these evil suggestions ; for -to dwell upon them, 'or fight with them, or to aim to overcome them, or to wait for‘an end’of them, is only toirritate. and strengthen them, even to perdition, without relief.” It is well known, -that Luther-earnestly defended Christ’s. corporal presence in the sacrament ; -but it is said; that he was of a‘contrary'sen- timent a little before his death, and ownedit. For as he was: preparing to make his Jast journey to Isleben, he confessed to Melancthon, on the 23d of January 1546, “that he had gone too far in the sacramentarian controversy.” Melancthom persuaded him to explain himself by some public writings ; but: to this he objected, ‘that by so doing he should make all his doctrine doubtful; but that he, Melancthon, might do as he thought fit, after his decease.” This speech was made before’seyeral witnesses. . ' ise : we Luther frequently said, ‘That a preacher should take care not ‘td bring three little sly dogs into his profession, viz. PRIDE, COVETOUSNESS, and envy.” To which he added to preachers; ‘© When you observe the people hear most attentively, be.assured, they will return the more readily. Three things make a divine, meditation, prayer, and tempta- tion: and three things are to bé remembered by a minister ; turn over and over the Bible, pray devoutly, and be never above learning.-—They are the best preachers for the common people, who speak in the meanest, lowest, humblest, and most simple style.” : ns tek ane ‘In private life, Luther was an example of the’strictest virtue. At din- her or supper, he would often dictate matter of preaching to others, or correct the press ; and sometimes amuse himself with music, in which he took great delight. Though a large man, he was a very moderate eater and drinker, and not at all delicate-in his’appetite, for he usually fed upon the simplest diet. He much delighted in his garden, and was very fond .of cultivating it with..all kinds of plants. In short, he was never idle. — . Bike i et Though he had not much:himself, he very freely bestowed of what he had upon others.. A poor student asking money of him, he desired his wife to give some; who excusing: herself on account of their poverty, he took up a silver cup, and gave it to the scholar, bidding him sell it to the goldsmith, and keep the money for his occastons. . W hen a friend sent him two hundred pieces of .gold, ‘he bestowed them all on poor scholars ; and, when the Elector gave hima new gown, he wrote in an- swer, ‘* That too much was done; for if we receive all in-this life, we shall have nothing to hope for‘in the’ next.’* “He took nothing of print- ers, for his works, to his own use, saying, ‘Tis true; I have no mos ney, but am. indeed poor; yet Ideal in this moderate. manner with printers, and take nothing from them for my variety of labours, except sometimes a copy or two. This, I believe, may be due to me, when other authors, even transjators, for'every sheet have their stipulated price.””. When he had some money sent him, he wrote thus to a friend: «T have received, by Taubenheim, an hundred pieces of gold ; and, at the same time Schart has sent me fifty ; so that I begin to fear lest God should give me my portion here. But I solemnly protest, that I would not be so satisfied from ui : I will either presently return, or get rid of them. For what is so much money tome? I have given half of it to Prior, and made him very happy.” He had great tenderness for his family. When he saw Maedalen, his eldest daughter, at the point of death, he read to her this passage from the xxvith of Isaiah; “‘ Thy dead men shall live, together with my dead E4 64 LIFE OF MARTIN LUTHER. body shall they arise: awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. Come, my people, enter thou into thy chambers, and shut thy doors about. thee: hide thyself as it were for a little moment, until the indignation be overpast. My daughter, do thou enter,” says he, “into thy chamber with peace: I shall soon be with thee ; for God will not permit me to see the judgments that hang over Germany.” And upon this he poured forth a flood of tears. Yet afterwards, when he attended the funeral, he contained himself, so as not to appear to weep. What he said ot tie covetousness of the Germans, and of the prevail- ing scarcity in his time, may be applied to some other professing people besides them. ‘‘ We are in dreadof famine; and famine we shall feel, without remedy ; and as we, without necessity, and like impious and faithless heathens, have been distracted with carefulness, solicitous lest we should be destroyed by famine, and utterly neglecting the word and work of God ; so he will permit the evil day shortly to come, which will bring with it a most heavy load of sorrows, beyond our power either to sustain or remove.” Being once asked, ‘‘ Whether we should know each other in heaven?” he answered: ‘* How was it with Adam? “He had never seen Eve ; for when God formed her, he was in a deep sleep; ye when he awaked and saw her, he did not ask, who she was? or from whence she came ? but immediately said, that she was flesh of his flesh, and bone of his bone ; how, then, did he know this ? Being filled with the Holy Spirit, and endued with the true knowledge of God, he was able to determine upon the nature of things.—In like manner, we shall be perfectly re- newed hereafter through Christ ; and shall know, with far greater per- fection than can be conceived of here, our dearest relations, and indeed whatever exists; and in a mode too, much superior to that of Adam in Paradise.” He was of a proper stature and of a robust body, with such/a piercing vivacity in his eyes, that but few could Jook upon him directly, when he attentively looked upon them. He had but a soft voice, and that not very clear ; so that when mention was made, one day at table, of Paul's voice, that it was rather weak, he observed of his own, that it could not deliver his words but with a low pronunciation. ‘“« Yes,”’ said Melanc- thon, ‘* but that feeble voice of thine is powerfully perceived both far and near.” Sturmius says, that he saw a letter written by Luther to Wolfgang Capito, in which he affirmed, that scarce any of his writings pleased him~ self, except bis Catechism, and his book De Servo Arbitrio, or Free-will ~a Slave. Of this last work, the late Mr. Toplady had begun a transla- tion, and had carried it ona considerable way ; but being prevented from finishing it by his death, it having been long delayed through other avo- cations, we are depriyed of this valuable companion to Zanchius in an English dress. - es af f ; We will conclude this account of Luther with the high encomium paid to his memory ‘by Wolfgang Severus, preceptor to the Emperor Ferdinand; “jah t 0 Jacl? baeoeae Japeti de gente prior-majorque Luthero Nemo fuit ; sed nec credo futurus erit. 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. Tw few words to declare what is to be said for the commendation of this work, although m few words all cannot be expressed that may be said, yet briefly to signify that may suffice, this much we thought good to certify thee, godly reader; that amongst many other godly English books in these our days printed and translated, thou shalt find but few, wherein either thy time shall seem better bestowed, or thy labour better recompensed to the profit of thy soul, or wherein thou mayest see the spirit and vein of St. Paul more lively repre- sented to thee, than in the diligent reading of this present Commen- tury upon the Epistle of St. Paul to the Galatians: Tn which, as iva mirror, or glass, or rather as St. Stephen in the heavens being opened, thou mayest see and behold the admirable glory of the Lord, and all the riches of heaven, thy 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, his law sa- tishied, the full kmgdom of life set open; death, hell, and hell- gate, be they never so strong, with all the power of sin, flesh, and the world, vanquished ; thy conscience discharged, all fears and ter- rors removed, thy spiritual man so refreshed and set at liberty, that either thy heart must be heavier than lead, or the reading hereof will lift thee up above thyself, and give thee to know that of Christ Jesu, that thyself shalt say thou never knewest before, though before thou knewest him right well. Such spiritual comfort, such heavenly doctrine, such experience and practice of conscience herein is contained, such triumphing over Satan, and all his power infernal, such contempt of the law compared with the Gospel, such an holy pride and exaltation of the believing man (whom here he maketh a person divine, the son of God, the heir of the whole earth, conqueror of the world, of sin, of death, and the devil), with such phrases and speeches of high contemplation, of Christ, of grace, of justification, and of faith (which faith, saith he, transfigureth a man into Christ, and coupleth him more near unto Christ than the husband is coupled to his wife, and maketh 4 man more than a man), with such other voices, full of spiritual glory ang majesty, as the like hath not been used lightly of any writer since the Apostle’s time, neither durst he ever have used the same himself, had not great experience and exercise of conscience by inward ‘con- 66 ADDRESS TO AFFLICTED CONSCIENCES. flicts and profound agonies framed him thereunto, and ministered te him both this knowledge of spirit and boldness of speech. And this commonly is the working and proceeding of Ged’s yoca- tion, ever to work things by the contrary; of infidelity, to make faith, of poverty to make jiches = in misery, to show mercy; to turn sorrow to'solace, mourning to “mirth § from afflictions, to advance to glory; from hell, to bring to heaven ; from death, to life; from darkness, to light; from thraldom, to liber ty; in wilderness, to give waters ; the barren, to make fr uitful ; of things that be not, to make thines to be; briefly; to make all things of nought. Thus be- gan God first to work, thus he proceeded, thus he continueth, and so will unto the world’s end. The first seed of promise, next to Eve, was given to Sarah; yet in what case was Eve before she had the promise ? and in what bar renness aud despair was Sarah before she enjoyed her well-beloved Isaac? "The like is to be said of the two mothers of two most excellent children, Samuel and John Bap- tist ; and yet what griefs and sorrows passed over their hearts, being both past all hope in nature, before the goodness of God did w onk ¢ a How long did Jacob, the patriarch, serve in miserable thraldom for his Rachael? In what excellent glory was Joseph exalted? Yet what suffered he before of his brethren, and how long imprison- ment? In what and how long servitude were the sons of Israel, he- fore Moses was sent unto them? and, afterwards, in what distress were they compassed on every side, when the sea was forced to give them place? after that again, what an excellent land was promised and given unto them, flowi ing with milk and honey? but how were. they “scourged before im the desert, and yet had not they the land, but their children? To over- pass many things here by the way, what an excellent work was it of God to set up David im his king- dom ? also what excellent promises were given to his throne? yet how hardly escaped he with life? how did. the Lord mortify, and, frame him to his hand, before he placed him in quiet? Infinite it were to recite all. Bnefly,.1 in all the works of God, this is usual to be seen, that he worketh evermore most excellent ‘things by in- struments most humble, and which seem farthest off. Which of all the. Apostles did eyer think, when Christ was so humbled and crucified upon the tree, that they should ever see him again, al- though he ‘foretold them of his rismg before ; insomuch that ‘Thomas did scareely believe when he with his eyes saw him? What man would ever haye thought that Paul, in the raging heat of his persecuting spirit, w vould have turned from a per secutor, to such a professor ; * from esky infidelity, to such a faith ; ; insomuch, that AAnanias would scarcely believe ‘the Lord when he told him? Such is the omnipotency of the Lord our God, ever’ w orking lightly by the contrary, especially when he hath any “excellent thing to work ta his own glory. After Tike sort may we esteem also of Martin Luther, who, being first a friar, m what blindness, superstition, and darkness, in what dreams and dregs of monkish idolatry was he drowned, his history ADDRESS TO AFFLICTED CONSCIENCES. 67 declareth, witness recordeth, and this book also partly doth spe- cify ; 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 resurrection, but not knowing the power and strength thereof. After he had thus continued a long space, more pharisaical and zealous in these monkish ways than the common soft of that order: at length it so pleased Almighty God to begin with this man; first to touch his conscience with some re- morse and feeling of sin, his mind with fears and misdoubts, where- by he was driven to seek further: so that, by searching, seeking, conferring, and by reading of St. Paul, some sparkles of better knowledge began by little aud little to appear, which after in time grew up to greater increase. But here it happened to him as com- monly it doth to all good Christians ; the more that the true know- ledge of Christ in him increased, the more Satan, the enemy, stirred with his fiery darts, with doubts and objections, with false terrors and subtle assaults, seeking by all means possible how. to oppress the inward soul, which would fain take his rest im Christ. In these spiritual conflicts and mward wrestlings, how grievously. he was encumbered, fighting against incredulity, error, and. despe- ration, marvellous it is to consider; insomuch that three days and three nights together he lay upon his bed without meat, drink, or any sleep, like a dead man, as some of him do write, labouring in soul and spirit upon a certain place of St. Paul in the third chapter to the Romans, which was, “ to show his justice ;” thinking Christ to be sent to no other end but to show forth God’s justice as an executer of the law; till at length, bemg answered and touched by the Lord concerning the right meaning of these words, sigmfying the justice of God to be executed upon his Son, to save us from the stroke thereof, he, immediately upon the same, started up from his bed so confirmed in faith, as nothing afterward could discourage him. Beside other manifold and grievous temptations, .which. L speak not of; of all sorts and kinds, except only of avarice; with the which vice only he never was tempted nor touched, as of, him is written by them that were conversant with him. . ne In this mean while, during these conflicts and exercises of M. Luther, which, notwithstanding, did him no hurt, but.rather turned to his more furtherance in spiritual knowledge, Pope Leo X.-sent a jubilee with his pardon abroad through all Christian realms and. dominions, whereby he gathered together innumerable riches and treasure : the collectors whereof promised to every one that would put ten shillings in the box, license to eat. white meat.and flesh in Lent, and power to deliver what soul he would out of purgatory ; and, moreover, full pardon from all bis sins, were they never so heinous. But if it were one jot less than ten shillings, they, preached, that it would profit him nothing. ‘The .abomination whereof-was-so horrible, that when no other man: durst speak, yet Luther could not of conscience hold his peace; but, drawing out 68 ADDRESS TO AFFLICTED CONSCIENCES, certain articles, desired gently to dispute the matter, writing withal 2 most humble admonition to the Pope, submitting himself in a most humble manner to his censure and judgment. ‘But the Pope thinking great scorn to be controlled of such a friar, took the matter so “hot, that he, with all his cardinals, with all the rabble of monks and friars, bishops and archbishops, colleges and univer- sities, kings and princes, with the Emperor also himself, were all upon him. If the omuipotent Providence of the Lord from above had not sustaied him, what was it for one poor friar to have eu- dured all these sharp assaults of Satan, all the violence of the whole world, having no less than the sun, the moon, and alli the seven stars, as they say, agaist him; being hated of men, impugned of devils, rejected of nations; by solemn authority condemned, dis- tressed with infirmities, and with all manner of temptations tried and proved. And yet for all these temptations, such was his life, that (as Erasmus, writing to Cardinal Wolsey, afhirmeth) none of all dhis enemies-could ever “charge him with any note of just repre- ‘hension. Again, such were his allegations out of the Scripture, that Roffensis, writing to Erasmus, confesseth himself to be asto- nished at them. And thus much by the way of preface, touching the conflicts and exereises of this man; which we thought fit to msinuate to the Christian reader for sundry purposes; first,.to note the merciful clemency of Christ our Saviour, im calling so superstitious and ido- latrous a friar so graciously to such a light of his Gospel, his grace m justifying him, “his might 3 m preserving him, his help in comfort- img him, his glory in prospering him, one against so many ; and so prospering him, that the whole kingdom of the Pope had no power~ either to. withstand him, or to mamtam itself. Secondly, for this respect also and purpose; that the reader, considermg the mar- vellous working of the Lord m this man, may the better eredit the doctrine that he teacheth. And though his doctrme, as touching a hittle circumstance of the sacrament, cannot be thoroughly defended ; yet neither is that any great marvel m him, who, being ‘accupied i ses weightier points of religion, had no leisure to travail in the searching out of this matter ; neither ought it to be any prejudice to all the rest, whieh he taught so soundly, ot the weightier principles and erounds of Christ's Gospel, and our justification only by faith im Christ. And yet, 1 the same matter of the sacrament, notwith- standing that he altereth somewhat from Zuiuglius, sticking too near to the letter; yet he jometh not so with the Papist, that he Jeaveth there any ‘transubstantiation or idolatry. Wherefore the symatter beiug no greater than so, nor directly against any article of our creed, Iet not us be so nice, for one little wart, to cast away the whole body. It were, doubtless, to be wished, that in good teachers and preachers of Christ, there were no defect or imperfec- tion. But he that can abide aothing with his blemish, let him, if he can, name any doctor or writer (the Scripture only except) Greek or Latin, old or new, either beyond the Alps, or on this aide thg ADDRESS TO AFFLICTED CONSCIENCES. 69 Alps, or himself, whatsoever he be, which hath not erred in some sentence or in some exposition of Holy Scripture. But if he can- not so do, then let him learn by himself to bear with other ; to take the best aiid leave the worst (although there is no such matter in this book to be feared; forasmuch as we, having a respect to the simple, have purposely spunged out and omitted such stumbling- places, being but few, which might offend), and to give God thanks for any thing that is good; and, namely, for this which he hath given us by Luther, im opening to us his grace, mercy, and good will in his Son, so excellently through the preaching of this man ; who, if he had not taught the difference between the law and the Gospel, and set out to us our justification, victory, and liberty by faith only m Christ so piaimly, so plentifully, and so assuredly as he hath done, who ever durst Lave been so bold to open his mouth in such words, or so confidently to stand in this doctrine of faith and grace? For if there have been since the time of Luther, and be vetsome, which openly defend “ that works be necessary to salva- tion,” where he before so mightily hath taught the contrary ; what then would these have done if Luther had not been? who also did _ forewarn us of the same, prophesying that, after his time, this doc- trine of justification would be almost extinguished in the church, as, in certain places, experience beginneth partly to prove. Wherefore, so much as the Lord shall give us grace, let us hold constantly the comfortable doctrine of faith and justification, and not lose that the Lord so freely hath given, calling upon the Lord with all obedience aud diligence, to give us grace with St. Paul, not to refuse the grace which he bestoweth upon us, nor to be offended with this joyful doctrine, as may be. And therefore as our duty was for our part to set it abroad, so our counsel is no less to every studious reader thereof, to pray for grace rightly to understand that he readeth. For else, unless the special grace of Christ do help, hard it is to flesh and blood to comprehend this mystical doctrine of faith only. So strange it is to carnal reason, so dark to the world, so many enemies it hath," that except the Spirit of God from above do reveal it, learning cannot reach it, wisdom is offended, nature is astonished, devils do not know it, men do persecute it. Briefly, as there is no way of life so easy, so there is none so hard; easy to whom it is given from above ; hard to carnal sense not yet inspired. The ignorance whereof is the root of all errors, sects, and divisions ; not only in all Christendom, but also in the world. The Jew think- eth to be saved by his Moves’ law, the Turk by his Alcoran, the philosopher by his moral virtues. Besides these, cometh another sort of people, not so ill asthe Jews, nor so heathen as the philoso- pher, but having some part of both, “ which refuse not utterly the name of Christ; but with Christ do join, "partly the law of Moses, partly the moral and natural discipline of philosophy, and partly their own ceremonies and traditions, to make a perfect way to heaven :” and these, here in this Commentary, are called Papists, of the Pope their author; being divided within themselves more than into an 70 ADDRESS TO AFFLICTED CONSCIENCES. hundred divers sects, orders, and professions of cardinals, friars, monks, nuns, priests, hermits, and other votaries; all which seem to spring up of no other cause but only upon ignorance of this doc- trine. And no marvel; for take away this doctrine of justification by faith only in Christ, and leave a man to his own inventions, what end will therebe of new devices? Such a perilous thing it is to err m the foundation; whereupon the higher ye build, the greater is the fall. “And yet such builders are not without their props to hold ip their workmanship of works against this doctrme of justifying faith, pretending, for their defence, the testimony of St. James, where he seemeth to attribute justification to works, and not fo faith only. - baus ‘Touching which matter of justification, forasmuch as in the sequel of this treatise the author hath discoursed upon the same at large, it shall not be much needful to use many words at this present. ‘This briefly may ‘suffice by the way of preface, in a word or two to ad- vertise the Christian reader, whoso taketh it i hand with profit and judgment to read this book, that in him two things are especially to be required ; first, toread it wholly together, and not by pieces and parts, here and there; but to take it m order as it lieth, conferring one place with another, whereby to understand the better the right meaning of the writer, how and im what seuse he excludeth good works, and how not; how he uieglecteth the law, aud how he mag- nifieth the law. For, as in case of justifymg before God, the free promise of the Gospel admitteth no condition, but faith only in. Christ Jesu; so in case of dutiful obedience, Luther here excludeth no good works, but rather exhorteth thereunto, and that in many places. Thus times and cases discreetly must be distinguished. __ The second thing to be required is, that im reading hereof, he that seeketh to take the fruit hereby, do brmg sucha mind with him to the reading, as the author himself did to the preaching thereof ;. that is, he had need to have his senses exercised somewhat in. such spiritual conflicts; and to be well humbied before with the fear of . God, and inward repentance, or else he shall hardly conceive the. excellent-sweetness either of this writer or any.other. For albeit most true it is, that no greater Comfort to the soul of mah can be found in any book: next to the Holy Scripture, than in this Com- mentary of M.-Luther; so this comfort hath little place, but only where the conscience, being in heaviness, hath ueed of the, physician’s hand. - The other who feel themselves whole, and are not-touched -- in soul with any sorrow, as they little care for these bogks, 80, they have little understanding of this doctrme when they read it. _And this is the cause, in-‘my mind, why the Pope and his Papists have.so . little feeling and liking of Luther’s doctrine ; and all, because they .. commonly are never greatly vexed in spirit with any deep affliction, but rather deride them: that be beaten down with such conflicts and _.. . temptations of Satan, as they did by Luther, whom, because God suffered to be tried and exercised with the buffets of the enemy, they say, therefore, that he learned his divinity of the devil. But how he : ADDRESS TO AFFLICTED CONSCIENCES. 71 learned his divinity, let us hear what he himself im this book con- fesseth, saying, “ If we were not outwardly exercised with force and subtlety by tyrants and sectaries, and inwardly with terrors and fery darts of the devil, Paul should be as obscure and unknown to me as he was in times past to the world, and yet is to the Papists, the Ana- baptists, and other our adversaries. Therefore the gift of the imter- pretation of the Scriptures and our studies, together with our inward and otitward temptations, open unto us the meaning of Paul, and the sense of all Holy:Scriptures.” But let these ignorant Papists, whosoever they be, taste a little the same, or the like, as Luther did, and then see what they will say. Experience giveth demonstration. For how manz of them do we see, for all their ‘auricular confession, which puffeth them up in all seciirity, but at length they lie at the point of death, where death on the one side, and*God’s justice on the other side, is before their eyes; for the most part either they despair, or else leaving ail other helps, ‘they only stick to faith and the blood of Jesus Christ, and in very deed many of them are glad to die Lutherans, howsoever they hated Lather before. And what shall we say then of this doctrine of Luther? If the Papists themselves be glad to die in it, why are they unwilling to live'm 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 doc- triné of justification by faith only, they are much deceived. And when they allege St. James for them, that.is seon answered, 1f we rightly discern the meaning of St. James and St. Paul, of whom the one speaketh of man’s righteousness or justification only before men, which is a true demonstration of a true faith or a true believer before man, rather than the working of true justification before God. And so it is true which St. James saith, how that faith without works doth not justify ; whose purpose it is not to show us what maketh a man just before God; but only to declare the necessary conjunction of good works him that by faith is justified. The other speaketh of righteousness or justification, not before men, but only before God, meaning not to exclude good works from true faith, that they should not be done ; but to teach us wherein the true stay and hope of our salyation ought to be fixed; that is, in faith only. And so it is trué likewise that St. Paul saith, that faith only, without works,, doth justify. Which proposition of St. Paul, the better to understand and to join it with St. James, here is to be noted, for the satisfying of the cavilling adversary, that the proposition is to be taken full and whole, as St, Paul doth meanit; so that, with the right subject, we join the right predicatum, as the schoolmen term it; that is, so that faith of Christ, in justifying, ever have relation to the true peuitent and lamenting sinner. And so is the article most true, that “ faith only, without works, doth justify.” But whom doth it justify? the worldling ? the licentious ruffian? the voluptuous epicure? the car- nal gospeller? Paul meaneth no such thing, but only the mourn- - 2 72 ADDRESS TO AFFLICTED CONSCIENCES. ing and Jabourmg soul, the grieved conscience, the repenting heart, the amending sinner.. And in him the proposition is true, according to the doctrine of St. Paul: ‘“ To him that believeth in Him which justifieth the ungodly, his faith is counted for righteousness.” Con- trariwise, let: faith have relation to the obstinate and wilful rebel, who, contrary to conscience, contmueth and delighteth in sin ; and in him is true likewise that St. James saith, “‘ and not by faith only :” meaning thereby, that faith availeth not to justification, but only in such persons as have a good will and purpose to amend their lives ; “‘ not that repentance and turning from iniquity doth save them.; but that faith in Christ worketh. justification m none but only such as heartily repent and are willing to amend.” So that, “ believe the Gospel,” hath ever, “ repent and amend,” going withit. Not that repentance saveth any malefactor from the law; but only showeth the person whom faith m Christ only doth save and justify. But of this enough, and more than greatly needed; especially seeing the book itself here following will satisfy the reader, at large, in all ‘such doubts to this matter appertaining. And _ thus ceasing to trouble ‘thee, gentle reader, with any longer preface, as we commend this good work to thy godly studies; so we commend both thee and thy studies to the grace of Christ Jesu, the Son of God; heartily wish- ing, and craving of his Majesty, that thou mayest take no less profit and consolation by reading hereof, than our purpose was to do thee good in setting the same forth to thy comfort and edification, which the Lord grant. Amen. Amen. 73 | Fifty Inconveniences that arise of Man’s own Righteousness pro- ceeding of Works, gathered out 6f this Epistle to the Galatians. By M. LUTHER. CHAP. I. \| a | : 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. To be accursed. To obey human traditions. To please man. Not to be the servant of Christ. To build upon men, and not upon God. That the most excellent righteousnéss 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 sin- ners. 14 To make Christ a minister of sin. 15 To build up sin again when it is de- stroyed. 16 To be made a transgreséor. 17 To reject the grace of God. 48_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 hy works. 24 To forsake the Spirit and to end in the flesh. 25 To be under the curse. 26 To set the testament of men above the testament of God. 37 To make sin to abound, | | | 28 To be-shut under sin. 29 To serve beggarly ceremonies, CHAP. IY. 30 That the Gospel is preached in vain. 31 That all is vain whatsoever the faith- ful 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 inherit- ance. 34 That Christ profiteth nothing. 35 That we are debtors to fulfil the whole law. CHAP. V. 36 To be separate from Christ. 37 To fall from grace. 38 To be hindered from the good course of well-doing. 39 That this persuasion of the doctrine of works cometh not of God. 40 To have the leaven of corruption, 41 The judgment remaineth for him whe teacheth this doctrine. 42 To bite and consume one another. 43 That thisdoctrine 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 itself. 49 To glory in the master and teacher of carnal things. 50 That nothing profteth, and whatsg- ever a man doth is vain, 74 MARTIN LUTHER’S PREFACE UPON THE EPISTLE TO THE GALATIANS, IT MYSELF can scarcely believe, that I was so plentiful in words, when I did publicly expound this Epistle of St. Pauw to the Galatians, as this book showeth me to have been. Notwith- standing, I perceive all the cogitations, which I find in this Trea- tise, by so great diligence of the brethren gathered together, to be mine; sothat I must needs confess, either all, or perhaps more, to have been uttered by me in this public Treatise: “ For in my heart this one article reigneth, even the faith of Christ.” From whom, by whom, and unto whom, all my divine studies, day and mght, have recourse to and fro continually. And yet I perceive that I could not reach any thing near unto the height, breadth, and depth of such high and inestimable wisdom ; only certain poor and bare beginnings, and, as it were, fragments n appear. Wherefore, I am ushamed that my so barren and simple Commentaries ‘should be set forth upon so worthy an Apostle and elect vessel of God. But when I consider again the infinite and horrible profanation and abomination which always hath raged in the church of God, and yet at this day ceaseth not to rage against this only and grounded rock, which we hold to be the article. of our justification (that is to say, how, not by ourselves, neither by our works, which are less than ourselves, but by another help, even the Son of God, Jesus Christ, we are redeemed from sin, death, the devil, and made partakers of eternal life), I am compelled to cast off all shume, and to be “bold above measure.” bil’ This rock did Satan shake in Paradise (Gen. ii. 2) when he persuaded our first parents, that by their own wisdom and power they should be like unto God; forsaking true faith in God, who had given them life, and promised the continuance thereof. By and by, after this iar and murderer, “ which will be always: lke. unto himself,” stirred up the brother to the murdering of his bro- PREFACE. 75 ther (Gen. iv.), and for none other cause, but for that his godly brother, by faith, had offered up a more excellent sacrifice, and offering up his own works, without faith, had not pleased God. After ths, against the same faith, followed a most intolerable persecution of Satan by the sons of Cain; until God was even constrained at once, by the jlood, to purge the whole world, and to defend Noah the preacher of righteousness. This notwithstanding, Satan continued his seed in Cham, the third son of Noah. But who ws able to reckon up all examples? After these things the whole world waxed mad against this faith, finding out an infinite number of idols and strange religions, whereby every one (as St. Paul saith) walked his own way ; trusted, by their works, some to pacify and please a god, some a goddess, some gods, some goddesses ; that rs to say, without the help of Christ, and by their own works, to redeem themselves from all calamities and from their sins, as all the examples and monuments of all nations do sufficiently wetness. : But these are nothing in comparison of that people and congre- gation of God, Israel; which not only had the sure promise of the fathers, and afterward the law of God given unto them from God himself by his angels, above all other ; but always and in all things were also certified by the words, by the miracles, and by the examples of the Prophets. Notwithstanding, even among them also Satan (that is to say, the mad and outrageous opinion of their own righteousness) did so prevail, that afterwards they killed all the Prophets ; yea, even Christ himself the Son of God, their promised Messiah ; for that they had taught that men are accepted and re- ceived ito the favour of God, by grace only, and not by their own righteousness. And this is the sum of the doctrine of the devil, and of the world, from the beginning ; we will not seem to do evil ; but yet whatsoever we do, that must God allow, and all his Pro- phets must consent to it ; which if they refuse to do, they shall die the death, Abel shall die, but Cain shall flourish, Let this be our aw (say they), even so it cometh to pass. But in the church of the Gentiles, the matter is and hath been so vehemently handled, that the fury of the Jewish synagogue may well seem to have been but a sport. For they (as St. Paul saith ) “ did not know Christ their anointed, and therefore they crucified the Lord of glory.” But the church of the Gentiles hath received and confessed Christ to be the Son of God, “ being made our righteousness ;” and this doth she publicly record, read, and teach. And yet, notwithstanding this confession, “ they that would be accounted the church do kill and persecute, and continually rage against those which believe, and teach, and in their deeds declare nothing else, but that Christ is the se/f-same thing that they them- selves (though with feigned words and hypocritical deeds) are con- strained, in spite of their teeth, to allow and confess. For under the name of Christ, at this day, they reign. And if they could, F 2 76 PREFACE. without the name of Christ, hold that seat and kingdom, no doubt but they would express him to be such a one openly, as in their _ hearts they esteem him secreily. But they esteem hima great deal less than the Jews do, which, at the least, think him to be Thola, that isto say, a thief worthily hanged on the cross. But these mei account him as a fable, and take him as “-a feigned god amon the Gentiles ;” as it may plainly appear at Rome in the Pope's court, and almost throughout all Italy. Because, therefore, Christ is made, as it were, a mock against his Christians (for Christians they will be called), and because Cain doth kill Abel continually, and the abomination of Satan now chiefly reigneth, it is very, pecessary that we should diligently handle this article, and set it “aginst Satan, whether we be rude or eloquent, learned or unlearned ; for this rock must be published abroad ; yea, though every man should hold his peace; yet even af the very rocks and stones themselves. Wherefore I do most willingly herein accomplish my duty, and am contented to suffer this long Commentary and full of words, to be set forth for the stirring up of all the brethren of Christ, against the sleights and malice of Satan; which, in these days, is turned into such extreme madness against this “healthful knowledge of Christ, now revealed and raised up again;” that, as hitherto men have seemed to be - possessed with devils, and stark mad, even so now the devils them- selves do seem to be possessed of far worse devils, and to rage even above the fury of devils; which indeed is a great argument that the enemy of truth and life doth perceive the day of “judgment to be at hand; which is the horrible day of his destruction, but the most comfortable day of our redemption; and shall be the end of all his tyranny and cruelty. For, not without cause is he disquieted, when his members and powers are so assailed ; even as a thief or an adulterer, when the morning appeareth and dtscloseth’ his wickedness, is taken tardy and apprehended for the same. For who ever heard (to pass over the abominations of the Pope) so many monsters to burst out at once into the world, as we see ut this day in the Anabaptists alone? In whom Satan, breathing out, as it were, the last blast of his kingdom through horrible up- roars, setteth them every wherein such a rage, as though he would by them suddenly, not only destroy the whole world with seditions, but also by innumerable sects swallow up and devour Christ who.ly with his church. \ cp Tirhits *” Against the wicked lives and opinions of others he doth not so rage; to wit, against whoremongers, thieves, murderers, perjured persons, rebels against God, unbelievers. No, to these rather he — giveth peace and quietness; these he maintaineth in his, court wtih all manner of pleasures and delights, und giveth to them all things at will; even like as sometime in the beginning of the church he did not only suffer all the idolatries and false religions of the whole world to be quiet and untouched, but also mightily main~ ; ; j PREFACE. 77 thine, defended, and nourished the same. But the church and rélizion of Christ alone he vexed on every side. After this, per- mitiing peace and quietness to many heretics, he troubled only the Catholic doctrine. Even so likewise at this day he hath no other business in hand but this only (as his own and always proper unto himself), to persecute and vex our Saviour Christ, which is our perfect righteousness “ without any of our works ;” as tt is written of him, Gen. ili. 15, “ Thou shalt bruise his heel.” But I do not set forth these my meditations so much against these men, as “for my brethren,” which will either show them- selves thankful in the Lord for this my travail, or else will pardon my weakness and temerity. But, of the wicked I would not, am any wise, they should be liked or allowed ; but rather that thereby both they and their god might be the more vered ; seeing, with my great travail, they are set forth only for such as St. Paul writeth this Epistle unto; that is to say, “ the troubled, affiicted, vexed, tempted (for they only understand these things), and miserable Galatians in the faith.’ Whoso are not such, let them hear the Papisis, monks, Anabaptists, and such other masters of profound wisdom und of their own religion, and let them stoutly contemn ine aul our doings. For at this day the Papisis and peal “Anvabaptists yonspire together against the church in this one point Though they dissemble iu words), that the work of God dependeth upon the worthiness of the person. For thus do the Anabaptisis. teach, that baptism is nothing except the person do. believe. Out of this principle must needs follow, that all the works of God be nothing if the man be nothing. But baptism is the work of God, and yet un evil man maketh it not to be the work of God. More- over, hereof it must follow, that matrimony, authority, liberty, and bondage, are the works of God; but because men are evil, therefore they are not the works of God. Wicked men have the sun, the moon, the earth, the water, the avr, and all other crea- tures which are subject unto man; but because they be wicked and not godly, therefore the sun is not the sun, the moon, the earth, the water are not that which they are. The Anabaptists themselves had bodies and souls before they were re-baptized: but because they were not godly, therefore they had not true bodies and true souls. Also their parents were not lawfully married (us they grant themselves), because they are not re-baptized; therefore the Anabaptists themselves are all bastards, and their parents were all adulterers and whoremongers ; and yet they do inherit their parents’ lands and goods, although they grant themselves to be bastards, and unlawful heirs. “ Who seeth not here in the Anabaptists, men not possessed with devils, but even devils themselves possessed with worse devils?” aie | The Papists in like manner until this day do stand upon works and the worthiness of man, contrary to grace, and so, in words af. feast, do strongly ussist their brethren the Anabaptists. For F 3 78 i PREFACE. these foxes are tied together by the tails, although by their heads they seem to be contrary. Lor outwardly they pretend to be their great enemies; whenas inwardly, notwithstanding, they think, teach, and defend indeed all one thing against our Saviour Christ, who is our only righteousness. Let him, therefore, that can, hold fast this one article, and let us suffer the rest which have made shipwreck thereof, to be carried whither the sea and winds shall drive them, until either they return to the ship, or swim to the shore. The conclusion and end of this complaint is, to hope for no. quietness or end of complamt, so long as Christ and Belial do not agree. “ One generation passeth, and another cometh.” (Ke- cles. xi. 4.) If one heresy die, by and by another springeth up § for the devil doth neither slumber nor sleep. I myself, which, although I be nothing, have been now in the ministry of Christ about twenty years, can truly witness that I have been assailed with more than twenty sects, of the which some are already destroyed, other some (as the parts and members of worms and bees that are cut asunder) do yet pant for life. But Satan, the god of all dissension, stirreth up daily new sects, and, last of all (which of all other, I should never have foreseen or once sus- pected), he hath raised up a sect of such as teach that the Ten Commandments ought to be taken out of the church, and that men should not be terrified with the law, but gently exhorted by the preaching of the grave of Christ, that the saying of the pro-~ phet Micah might be fulfilled, “ Let no man strive nor reprove another.” (Hosea, iv. 4.) “ They shall not prophesy to them.” (Micah, ii. 6.). As though we were ignorant, or had never taught that afflicted and broken spirits must be comforted by Christ ; but the hard-hearted Pharisees, unto whom the grace of God is preached in vain, must be terrified with the law. And they them- selves also are forced to devise and imagine certain revelations of God's wrath against the wicked and unbelievers. As though the law were or could be any thing else, but a revealing of God's wrath against impiety. Such is the blindness and presumption of these frantic heads, which even by their own judgement do condemn themselves. Wherefore it behoveth the mimsters of God’s word to be surely persuaded (if they will be accounted faithful and wise in the day of Christ) that the word of St. Paul is not spoken in vain, or prophesied of a matter of no importance; to wit, “There must be also heresies among you, that they which. are approved may. be made manifest.” (1 Cor. xi. 9.) Yea, I say, let the minister of Christ know, that so long as he teacheth Christ purely, there shall not be wanting perverse spirits, yea even of our own, and among ourselves, which shall seek by-all means possible, to trouble the church of Christ. And herewithal let him comfort himself, that there ts “no peace between Christ and Belial, or between the seed of the serpent and the seed of the PREFACE. 7 woman.” (2 Cor. vi. 11. Gen. ii. 5.) Yea, let him rejoice in the troubles which he suffereth by these sects and seditious spirits, continually springing up one after another. For this is our re- joicing, “ the testimony of our conscience” (2 Cor. i. 12), that we be found standing and fighting in the behalf of the seed of the woman, against the seed of the serpent. Let him bite us by the heel, and spare not. We again will not cease to crush his head, by the grace and help of Christ, the principal bruiser thereof, who is blessed for ever. F4 \ 80 att ~ After M. Lurner had once publicly expounded «this Epistle, he took in hand to interpret the same again in such sort, asin this Treatise hereafter doth ensue; the, cause whereof he doth declare in these few words _fol- lowing. I nave taken in hand, in the name of the Lord, yet once again to expound this Epistle of St. Paul to the Galatians; not beeanse I do desire to teach new things, or such as ye have ‘not heard before, especially since that, by the grace of Christ, Paul is now thoroughly known unto you ; but for that, as I have often forewarned you, this we have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the church again the doctrine of works and men’s traditions. Wherefore it is very neces- sary, that this doctrine be kept in continual practice and public exer- cise 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; wherefore this doctrine can never be taught, urged, and repeated enough. If this doctrine be lost, then is also the doctrine of truth, life, and salvation, lost and gone. If this doctrine flourish, then all good pes flourish ; + eee the true io. fore, we ; eoald ‘be “occupied and not idle, we will theré begin now where we made an end, according to the saying of the son of Sirach: “ When a man hath done what he can, he must begin again.” (Ee- cles. xvi. 6.) Fg ' ' 84 THE ARGUMENT or THE EPISTLE OF ST. PAUL TO THE GALATIANS. First of all it behoveth that we speak of the argument of this, Epistle: that is to say, what matter St. Paul here chiefly treateth of. The argu- ment, therefore, is this. St. Paul goeth about to establish the doctrine of faith, grace, forgive- ness of sins, or Christian righteousness, to the end that we may havea perfect knowledge and difference between Christian righteousness and all other kinds of righteousness. For there be divers sorts of righteous- ness. There is a political or civil righteousness, which emperors, prifices of the world, philosophers, and lawyers deal withal. ‘There is also ace- remonial righteousness, which the traditions of men do teach. This righteousness parents and schoolmasters may teach without danger, be- cause they do not attribute unto it any power to satisfy for sin, to please God, or to deserve grace; but they teach such ceremonies as are only necessary for the correction of manners, and certain observations con- cerning this life. Besides these, there is another righteousness called the righteousness of the law, or of the Ten Commandments, which Mose teacheth. This do we also teach after the doctrine of faith. There is yet another righteousness which is above all these; to wity ™ the righteousness. of faith, or Christian righteousness,” the which we must diligently discern from the other afore rehearsed ; for they are quite contrary to this righteousness, both because they flow out of the laws of emperors, the traditions of the Pope, and’ the commandments of God, and also because they consist in our works, and may be wrought of us either by our pure natural strength, as the Papists term it, or else by the gift of God. For these kinds of righteousness are also of the gift of God, like as other good things are which we do enjoy. But this most excellent righteousness, of faith I mean (which God through Christ, without works, imputeth unto us), is neither political mor qsiamionial, nor the vrei of God’s gan nor Lagusisteth in lidiasie other above are active. For in this we work nothing, we eae no- thing unto God, but only we receive and suffer another to work in us, 2 ed ARGUMENT. that is to say, Gov. ‘Therefore, it seemeth good unto mé to call this righteousness of faith, or Christian righteousness, the passive righteous- hess. 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 diligently taught and continually practised. And whoso doth not understand or apprehend this righteousness in afflictions and terrors of conscience, must needs be overthrown. For there is no comfort of eonscience so firm and so'sure as this passive righteousness is. But man’s weakness and misery is so great, that in the terrors of conscience and danger of death we behold nothing else but our works; our worthiness, and the law; which, when it showeth unto us our sin, by and by our evil life past cometh to remembrance. ‘Then the poor sinner, with 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 I amend my life.” Thus man’s reason cannot restrain itself from the sight and beholding of this active or working righteousness, that is to say, her own righteousness ; nor lift ups her eyes to the beholding of the passive or Christian righteousness; but: resteth altogether in the active righteousness; so deeply is this’ evil rooted in us. On the other side, Satan, abusing the infirmity of our nature, doth in- crease and aggravate these cogitations in us. Then can. it not be but. that the poor conscience must be more grievously troubled, terrified, and confounded. For it is impossible that the mind of man itself should conceive any comfort, or look up unto grace only in the feeling and horror of sin, or constantly reject all disputing and reasoning about works. For this is far above man’s strength and capatity ; yea, and above the law of God also. ‘Tue it is, that of all things in the world, the law is most excellent; yet is it not able to quiet a troubled con- science, but increaseth terrors, and driveth it to desperation ; “that sin by the commandment might become exceeding: sinful.” (Rom. Vii. 13.) Wherefore the afflicted and troubled conscience hath no remedy: against desperation and eternal death, unless it take hold of the forgive- ness of sins by grace, freely offered in Christ Jesus, that is to say, this *« passive faith or Christian righteousness.’”” . Which if it can apprehend, then may it be at quiet, and boldly say, «I seek not this active or working righteousness ; although I know that I ought to have it, and also to fulfil it. But be it so that Lhad it, and did fulfil it indeed ; yet, ARGUMENT: 83 notwithstanding, I cannot trust unto it, neither dare I set it against the judgment of God. Thus I abandon myself from all active righteous- ness, both of mine own and of God’s law, and embrace only that passive righteousness, which is the righteousness of grace, mercy, and forgive- ness of sins. Briefly, I rest only upon that righteousness which is the righteousness of Christ and of the Holy Ghost. Like as the earth engendereth not rain, nor is able by her own strength, Tabour, and travail, to procure the same, but receiveth it of the mere gift of God from above; so this heavenly righteousness i is given us of God without our W orks or deservi ings. Look then how much the “earth of itself is able to do in getting and. procuring to itself seasonable showers of rain to make it fruitful; even so much, and no more, are we able to do by our strength and works in winning this heavenly and eternal righteousness ; and, therefore, shall never be able to attain unto it, unless God himself, by mere imputation, and by his unspeakable gift, do bestow it upon us. The greatest knowledge then, and the greatest wisdom of Christians, is, not to know the law, to be ignorant ef works, and ofthe 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 righte- ousness. But itis a thing very strange and unknown to the world, to teach Christians to learn to be ignorant of the law, and so to live before God, as if there were no law; notwithstanding, exeept thou be ignorant of the law, and be assuredly persuaded in thine heart that there is now no jaw nor wrath of God, but altogether grace and mercy for Christ's sake, thou canst not be saved; for by the law cometh the knowledge of sin. Contrariwise, works and the keeping of the law must be so straitly required in the world, as if there were no promise or grace; and that because of the stubborn, proud, and hard-hearted, before whose eyes: nothing must be set but the law, that they nay 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 ac- cording to the Apostle, 2 Tim. it: 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, andis but an ill logician, for he doth, nat rightly divide. Contrariwise, he that setteth forth the law and works 84 ARGUMENT. to the old man, ahd the promise of forgiveriess of sins and God’s merry to the new man; divideth the word well. For the Aesh 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 E see a man that is bruised enouch already, oppressed with the law, ter- rified with sin, and thirsting for comfort, it is time that I should remove out of his sight the law and active righteousness, and that I’ should set before him by the Gospel, the Christian and passive righteousness, which excluding Moses with his law, offereth the promise made in Christ, whe came for the afflicted, and for sinners. Here is man raised upagain, and conceiveth sood hope, neither is he any longer under the law, but under grace. How not under the law? According to the new man, to whom the law doth not appertain. For the law hath his bounds unto Christ, as Paul saith afterwards: ‘‘ For Christ isthe end of the law’’ (Rom: x. 4); who being come, Moses ceaseth with his law, circumcision, the sa» eritices, the Sabbaths; yea, and all the prophets, 'Ehis is our divinity, whereby we teach how to put a difference be« tween these two kinds of righteousness, active and passive; to the end that manners and faith, works and grace, policy and religion, should not be confounded, or taken the one for the other. Both are necessary; but both must be kept within their bounds: Christian righteousness apper~ taineth to the new man, and the righteousness of the law appertaineth to the old man, which is born of flesh and blood. Upon this old man, as upon an ass, there must be laid a.burden that may press him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new man by faith in Christ (which, notwithstanding, _ is not fully done in this life):: then may he enjoy the kingdom and mes~ timable gift of grace. : This I say to the end that no man should think we reject or shor good works, as the Papists do most falsely slander us, neither under standing what they themselves say, or what we teach. . They know no thing but the righteousness of the law, and yet they will judge of that doctrine which is far above the law, of which it is impossible that the carnal man should be able to judge. Therefore they must needs be offended, for they can see no higher than the law. Whatsoever then is above the law, is to them a great offence. But we imagine, as it were, two worlds; the one heavenly, and the other earthly. In these we place these two kinds of righteousness, being separate the one far from the other. The righteousness of the law is earthly, and hath to do with: earthly things, and by it wedogood works. But as the earth bringeth not forth fruit except first it be watered and made fruitful from above; ARGUMENT. 85 éven $0 by the righteousness of the law, in doing many things we do nothing, and in fulfilling of the law we fulfil it not, except first, with- out any merit or work pf quis, we be made righteous by the Christian righteousness, which nothing appertaineth ta the righteousness of the ‘Jaw, or to the earthly and aetive righteousness. But this righteousness isheavenly ; which, as is said, we haye not-of ourselves, but receive it from heaven ; which we work not, but which by grace is wrought in us, and apprehended by faith ; whereby we mount up above all laws and works. Wherefore, like as we have borne, as St. Paul saith, the image of the earthly Adam; so let us bear the image of the heayenly, which is the new man in a new world, where is nolaw, no sin, no re- morse or sting of conscience, no-death, but perfect joy, righteousness, grace, peace, life, salvation, and glory, y Why, do we then nothing ? do we work nothing for the obtaining of / oh, this righteousness? I answer, Nothing at all. Vor this is perfect righteousness, ‘ to do nothing, ta 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 ia heaven at the right hand of his Father, not as a ‘judge, but made unte us of God, wisdom, righteousness, holiness, and redemption ; briefly, that he is our high-priest entreating 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 js, there can be no transgression. {Rom. iv. 15.) Seeing then that sin hath here no place; there can be no anguish of eonscience, no fear, no heaviness. Therefore St. John saith (1 John, y. 18), ‘* He that is born of God cannot sin.” But if there be any fear or grief of conscience, *t is a token that this righteousness is withdrawn 5 that grace is hidden; and that Christ is darkened and out af 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 ; <¢ Although I am a sinner by the law, and under condemna- tion of the law, yet I despair not, yet I die not, because Christ liveth, ~ who is both my righteousness and my everlasting life.” In that righte- ousness and life I have no sin, no fear, no sting of conscience, no care of death. Iam 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 would devour me. . But I have another righteousness and life above this life, which is Christ the Son of God, who knoweth no sin nor death, but is righteousness and life eternal; by whom this my body, being dead and brought into dust, shall 8S ARGUMENT. be raised up again, and delivered from the bondage of the law and sin, and shal} be sanctified together with the spirit. So both these continue whilst we here live. The flesh is accused, exe ercised with temptations, oppressed with heaviness and sorrow, bruised by this active righteousness of the law ; but the spirit reigneth, rejoiceth, and is saved by this passive and Christian righteousness, because it knoweth that it hath a Lord in heaven at the right hand of his Faruer, who hath abolished the law, sin, death, and hath trodden under his feet all evils, led them captive, and triumphed over them in himself, (Col. ii. 15.} \ St. Paul, therefore, in this Epistle, goeth about diligently to instruct us, to comfort us, to hold usin the perfect knowledge of this most Chris: tian 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 either Jews, Turks, Papists, or heretics. For between-the “ righteousness of the law,” and “ Chris- tiary righteousness,” there isno mean. He then that strayeth from this *< Christian righteousness,” must needs fall into the «« righteousness of ‘the law ;” that is to say, «* when he hath lost Christ, he must fall inte the confidence of his own works.” | Therefore do we so earnestly set forth, and so often repeat this doc- trine of “ faith” or “* Christian righteousness,” that by this means it may be kept in continual exercise, and may be plainly discerned from the “* active righteousness of the law.’’ Otherwise we shall neyer 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 ca nonists, 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 righteousness’ of the law, and the righteousness of Christ. And this distinction is easy to be uttered in words; but in use and experience it is very hard, although it be mever so diligently exercised and practised; for that, in the hour of death, or in other agonies of the conscience, these two sorts of righte- ‘ousness do encounter more near together than thou wouldest. wish or desire. ‘* Wherefore I do admonish you, especially such as shal] be- come instructors and guiders of consciences, and also every one apart, ‘that ye exercise yourselves continually by study, by reading, by meditas tion of the word, and by prayer, that in the time of temptation ye may be able to instruct and comfort both your own consciences and others, ARGUMENT, 87 and to bring them from the law to grace, from agtive and working righteousness, to the passive and received righteousness,” and, to con- clude, *‘ from Mosss to Curist.” For the devil is wont in affliction, and in the conflict of conscience, by the law to make us afraid, and ta lay against us the guilt of sin, our wicked life past, the wrath and judg- ment of God, hell, and eternal death; that by this means he may drive us to desperation, make us bond- slaves to himself, and pluck us from Christ, Furthermore, he is wont to set against us those places of the Gospel, wherein Christ himself requireth works of us, and with plain words threateneth damnation to those who do them not. Now, if here we be not able to judge between these two kinds of righteousness, if we take not hold of Christ by faith sitting at the right hand of God (Heb. vii. 25), who maketh intercession unto the Father for us wretched sin- ners, 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 repent- ance follow. ‘Let us then diligently learn ta 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 inte thy conscience, and there seek to reign, see thou play the cunning logi- cian, and make the true division. Give no more to the law than is con- venient, but say thou, “‘ O law, thou wouldest climb up into the king- dom of my conscience, and there reign and reprove it of sin, and would- est take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation, that I might be without all hope, and utterly perish.” This thou dost besides thine office ; keep thyself within thy bounds, and exercise thy power upon the flesh, but touch not my conscience, for Iam baptized, and by the Gospel am called to the partaking of righteousness and of everlasting life, to the kingdom of | Christ, wherein my conscience is at rest, where no law is, but altogether forgiveness of sins, peace, quietness, joy, health, and everlasting life. Trouble me not in these matters, for I will not suffer thee, so intolerable a tyrant and cruel tormentor, to reign in my conscience, for it is the seat and temple of Christ the Son of God (1 Cor. vi. 19), who is the King of righteousness and peace, and my most sweet Saviour and Mediator 5 he shall keep my conscience joyful and quiet in the sound and pure doc~- 88 ARGUMENT. trine of the Gospel, and in the knowledge of this Christian and heavenly righteousness. When I have this righteousness reigning in my heart, I descend heaven as the rain making fruitful the earth: that is to say, I come forth into another kingdom, and I do “‘ good works,” how and when- soever occasion is offered. If I be a minister of the word, I preach, I comfort the broken-hearted, I administer the sacraments. If I be an householder, I govern my house and my family, I bring up my children in the knowledge and fear of God. IfI be a magistrate, the charge that is given me from above, I diligently execute. IfI be a servant, I do my master’s business faithfully. ‘To conclude :. whosoever he be that is assuredly persuaded that Christ is his righteousness, doth not only cheer- fully and gladly work well in his vocation, but also submitteth himself through love to the magistrates and ta 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 knoweth that this is the will of God, and that this obedience pleaseth him. Thus far as concerning the argument of this Epistle, whereof Paul entreateth, taking occasion of false teachers who had darkened this righteousness of faith among the Galatians, against wham he settetia himself in defending and sommending his authority and office. A COMMENTARY ON ST. PAUL’S EPISTLE TO THE GALATIANS. ee CHAP., I; Verse 1. Paul, an Apostle (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead). NOW that we have declared the argument and sum of this Epistle to the Galatians, we think it good, before we come to the matter it- self, to show what was the occasion St. Paul wrote this Epistle. He had planted among the Galatians the pure doctrine of the Gospel, and the righteousness of faith; but by and by, after his departure, there crept in certain false teachers, which overthrew all that he had planted and truly taught among then. For the devil cannot but fu= nously impugn this doctrine with all force and subtlety, neither can. he rest so loug as he seeth avy spark thereof: remaining. We also, for this only cause, that we preach the Gospel, do suffer of the world, the devil, and his ministers, all the mischief that they can work against us, both on the right hand and on the left. Por 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 he as they are, and commendeth them as the good creatures of God. But the world preferreth these creatures before the Creator; and moreover, by them would put away sin, be delivered from death, and deserve everlasting life. ‘Chis doth the Gospel condemn. Contrariwise, the world cannot suffer those things to be condemned which it most esteemeth, and best liketh of, and therefore it chargeth the Gospel that it is a seditious doctrine, and full cf errors, that it overthroweth commonwealths, countries, do-_ minions, kingdoms, and empires, and therefore offendeth both against God and the Emperor, abolisheth laws, corrupteth good manners,, and setteth all men at liberty to. do what they list. Wherefore, with just zeal, and high service to God (as it would seem), it persecuteth this doctrine, and abhorreth the teachers and professors thereof, as. € greatest plague that can be in the whole earth. G 90 COMMENTARY ON GALATIANS. Moreover, by the preaching of this doctrine, the devil is- over- thrown, his kingdom destroyed; the law, sin, and death (where- with, as most mighty and invincible tyrants, he hath brought all man- kind in subjection under his dominion), are wrested out of his hands : briefly, his prisoners are translated out of the kingdom of darkness, into the kingdom of light and liberty. Should the devil 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 salvation and everlasting life? Indeed, St. Paul complaineth in this, and all other his Epistles, that even in his time the devil showed himself a cunning workman in this business.” “We thought good to show here by the way, that the Gospel is such a doctrine as condemneth all manner of righteousness, and preacheth the only righteousness of Christ; and to them that em- bract the same, it bringeth peace of conscience and all good things ; and yet, notwithstanding, the world hateth and persecuteth it most bitterly. [ have said before, that the occasion why St. Paul wrote this Epistle, was, for that, by and by after his departure, false teachers had destroyed those things among the Galatians which he with long and great travail had built. And these false apostles being of the circum~ cision and sect of the Pharisees, were men of great estimation and authority, who bragged among the people that they were of that holy and chosen stock of the Jews (John, viii. Rom. iv. 4, 5, 6); that they were Israelites, of the seed of Abraham ; that they had the pro- mises and the fathers; and, finally, that they were the ministers of Christ, and the Apostles’ scholars, with whom they had been con- versant, and had seen their miracles, and perhaps had also wrought some signs or miracles themselves: for Christ witnesseth (Matthew, vii. 22), that the wicked also do work miracles. Moreover, these false apostles, by all the crafty means they could deyise, defaced the authority of St. Paul, saying : “ Why do ye so highly esteem of Paul? Why have ye him in so great reverence? Vorsooth, he was but the last of all that were converted uvto Christ. But we are the disciples of the Apostles, and were familiarly conversant with them. We have seen Christ working miracles, and heard him preach. Paul came after us, and is inferior unto us: and it is not possible that God should suffer us to err who are of his holy people, the ministers of Christ, and have received the Holy Ghost. Again, we are many, and 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 country or city, by and by the people have them in great admiration ; and under this colour of godliness and religion, they do not only deceive the simple, ~ but also the learned; yea, and those also which seem to be somewhat confirmed in the faith, especially when they brag (as these did)’ that ihey are the offspring of the Patriarchs, the ministers of Christ, the COMMENTARY ON GALATIANS. 91 Apostles’ scholars, &c. Even so the Pope at 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 1s so offended, that, for a few heretics of Luther’s sect, he will cast off his whole church? Thinkest thou that he would leave his church in error so many hundred years? And this he mightily maintaineth, “ that the church can never be overthrown.” Now, like as many are moved with this argument at this day, so, in Paul's time, these false apostles, through great bragging, and setting forth of their own praises, blinded the eyes of the Galatians; so that Paul lost his authority among them, and his doctrine was brought in suspicion. ___Against this vain bragging and boasting of the false apostles, Paul with great constancy and boldness setteth his apostolic authority, highly commending his vocation, and defending his ministry. And (although elsewhere he never doth the like) he will not give place to any, no, not to the Apostles themselyes, much less to any of their scholars. And to abate their pharisaical pride and shameless bold- ness, he maketh mention of the history done at Autiochia, where he withstood Peter himself. Besides this, not regarding the offence that _ might arise thereof, he saith plainly in the text, that he was bold to accuse and reprove Peter himself, the chief of the Apostles, who had seen Christ, and had been most familiarly conversant with him. I am an Apostle (saith he), and such a one as pass not what others are: yea, | was not afraid to chide the very pillar of all the rest of the Apostles. And to conclude, in the first two chapters, he doth, in a manner, nothing else but set out his vocation, his office, and his gos- pel, affirming, that it was not of men, and that he had not received it by man, but by the revelation of Jesus Christ: also, that if he, yea, or an angel from heaven, should bring any other gospel than that which he hath preached, he should be holden accursed. The Certainty of Calling. But what meaneth Paul by this boasting? I answer: This com- mon-place serveth to this end, that every minister of God’s word should be sure of his calling, that before God and man he may with a bold conscience glory therein, that he preached the Gospel as one that's called” and sent: even as the ambassador of a king glorieth aud vaunteth ia this, that he cometh not as a private person, but as the king’s ambassador ; and because of this dignity, that he is the / king’s ambassador ‘he is honoured and set in the hi hest place: which . honour should not be ever wito him if he came as a. rivate person. Wherefore, let the preacher of the Gospel be certain that his calling is from God. And it is expedient, that, according to the example of Paul, he should magnify this his calling, to the end that he may win credit and authority among the people, like as the king’s am- bassador mabnifieth his office and calling. And thus to glory is not @ 92 COMMENTARY ON GAL ATIANS, vain, but a kind of. necessary kind of glorying , because he glorieth not in himself, but in the king which hath sent him, ‘whose authority he desireth tobe honoured and magnified. Likewise, when Paul so highly commendeth his calling, he seeketh not his own praise, but with a necessary and a holy pride he magni- fieth his ministry: as to the Romans, x1. he saith: Forasmuch as T ain the Apostle of the Gentiles, I will magnify mine office: that is to say, [ will that men receive me,’ not as Paul of Tarsus, but as Paul the Apostle or Ambassador of Jesus Christ, And this he doth of necessity, to maintain his authority, that the people, in hearmg this, might be more attent and willing to give ear unto him. ‘For they liear not only Paul, but, m Paul, Christ himself, and God the Father, sending him out in his message :, whose authority and ma- jesty, like as men ought religiously to honour, so ought they with great reverence to receive aud to hear his messengers bringing his word and message. This is a notable place, therefore, where Paul so glorifieth and boasteth as touching his vocation, that he despiseth all others. If any man, after the manner of the world, should despise all others in respect of himself, and attribute all unto himself alone, he should not only show himself a very fool, but also grievously offend. But this nianner of boasting 1s necessary, and pertaineth not to the glory of Paul, but to the elory of God, whereby is offered unto him the sa- éiifite of praise and thanksgiving. lor by this boasting, the name, the grace, and the mercy of God is made known unto the world. Thus, therefore, he beginneth his Epistle. Verse 1. Paul an Apostle, not of men, &c. ° Tere, in the very beginning, he toucheth those false teachers which boasted themselves to be the disciples of the Apostles; and to be sent of them, but despised Paul, as one that was neither the Apostles’ scholar, nor sent of any to preach the Gospel, but came in some other way, and of bis own hand thrust himself imto that office. Against those Paul defendeth his calling, saying, My calling seemeth base to your preachers: but whosoever they be which are come unto you, are sent either of men, or by man; that is to say, they have entered either of themselves, being not called, or else called by others. But my calling isnot of men, nor by man, but it-is above all manner of calling that can be made by the igre ‘« for itis by Jesus Christ, and by God the Father,” &c.. Where he-saith of men, 1 mean suehwas call and thruet-in’them- selves, when neither God nor man. calleth or sendeth thera, but they run and speak themselves; as at this day certain fantastical spirits do, which either lurk m corners, and scek places where they may pour out their poison, and come not imto public congregations, or else they resort thither, where the Gospel is: planted already. ‘These I call such as are sent of men. But where he saith, by man, understand COMMENTARY ON GALATIANS. 93 atid as havea divine calling, but yet by man as by means. God ealleth ‘them two. maptucr of ways; by means, and without means. He calleth them to the ministty of his word at this day, not unme- diately by himself, but by other means; that is to say, by man, But the Apostles were called. immediately of Christ himself, “as the prophets m the old time were called of God himself.” Therefore, when Paul saith, “ Not of men, neither by men,” he beateth down the false apostles; as though he would say, Although those vipers brag never so much, what can they brag more than that they are_ either come from ihen, that is to say, of themselves without any calling, or by man, that is'to say, seut of others? I pass not upon any of these things, neither ought you to regard them. As for me, I am called and sent neither of men, nor by man,, but without means, that is to wit, by Jesus Christ himself, and my calling is like in all points the calling of the Apostles, and I am indeed an Apostle. Paul, therefore, handleth this place, of the calling of the Apostles, effec- tually. And elsewhere, he separateth the degree of apostleship from others, as in the first to the Corinthians, chap. xii. and in the fourth to the Ephesians, where he saith, “‘ And God hath ordained some in the church, as first apostles, secondly prophets, thirdly teachers,” &c: ‘setting Apostles in the first place: so that they be properly called Apostles, “which are sent immediately of God himself,” without any other ordinary means. So Matthias was called only of God (Acts, i. 14, 15); for when the other Apostles had appointed two, they durst not choose the one nor the other, but they cast lots, and prayed that God would show which of them he wonld have. For, seeing he should be an Apostle, it behoved that he should be called of God. So was Paul called to be the Apostle of the Gentiles. (Acts, ix. 15.) Hereof the Apostles also are called saints; for they are sure of their calling and doctrine, and have continued faithful in their office, and none of them be- came a cast-away saving Judas, because their calling ts holy. (Matt. xVvill. 5.) co : P ‘This is the first 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 en- tereth without this assurance, entereth to no other end but to kill and destroy. For God never prospercth the labour of those that are not éalled. “ And although they teach some good and profitable mat- ters, yet they edify not. So, our fantastical spirits at this day, have the words of faith in their mouths, but yet they yield no fruit, but their chief end and purpose is to draw men to their false and per- verse opinions.” They have a certain ahd holy calling;—must sus- tain many and great conflicts, as they must’ do whose'doctrine is pure and. sound, that they may constantly abide in their awful calling, against the infinite and continual assaults of the devil} and rage of the world. “ Here, what should’/he do whose calling is ynéertain, and doctrine corrupt ?” nF G3 94 COMMENTARY ON GALATIANS. This is therefore our comfort, which are in the ministry 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, “ This thou hast done without any lawful calling.” Here such terror shak- eth 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 Jabours become his greatest sins.” We see then how good and necessary this boasting and glorifying 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 in his Epistles; but I did not understand his purpose; for I knew not that the ministry of God’s word was so weighty a matter. _ | knew nothing of the doctrine of faith and a true conscience 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 therefore no man was able to understand the dignity and power of this holy and spiritual boasting of the true and lawful calling, which serveth first to the glory of God, and secondly to the advancing of our office, 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; but forasmuch as we be in a divine calling, and m 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. And by God the Father, which hath 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, im the very title, he bursteth out and uttereth what he hath in his heart. His intent m this, Epistle is, to treat of the righteousness that cometh by faith, and to defend the, same: again, to beat down the law, and the righteousness. that cometh by works. Of such cogitations he is full; and out of, this, wonderful and exceeding great abundance of the excellént wisdom. and knowledge of Christ in his heart, his mouth speaketh, This flame, this great burning fire of his heart, cannot be hid, nor suffer him to hold his tongue; and therefore, 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 ,bumeth, COMMENTARY ON GALATIANS. 05 with desire to set forth, even in the very entry of his Epistle, the unsearchable riches of Christ, and to preach the righteousness of 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 without 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 haye 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 resist the Father aud 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 this Epistle. For (as I said) he “ treateth of the resurrection of Christ,” who rose again to make us righteous, and in so domg, he hath overcome the law, sin, death, hell, and all evils. (Rom. 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 victory he hath given unto us, “ Although, then, that these tyrants, 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 the victory by our Lord Jesus Christ.” Amen. But mark how fitly, and to the purpose, Panl here speaketh. He saith not, by God which hath made heaven and earth, which is Lord of angels, which commanded Abraham to go out of his own country, which sent Moses to Pharaoh the king, which brought Israel out of Egypt (as the false apostles did, wha boasted of the God of their fathers, the Creator, Maintainer, and Preserver of all things, working wonders among his people) ; but Paul had another thing in his heart, namely, “ the mghteousness of Christ,” and therefore he speaketh words that make much for this his purpose, saying: “I am an Apostle, neither of men, nor by men, 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 agaist the devil and his apostles. Verse 2. And all the brethren with me. This maketh much for the stopping of the mouths of ‘these false apostles ; for all his arguments tend to the advancing and magnifying ef his ministry, and, contrariwise, to the discrediting of theirs; as if 64 4 96 COMMENTARY ON GALATIANS. he should thus say : “ Although it be enough that I, through a diyine calling, am sent as an Apostle by Jesus Christ, and God the lather, which hath raised him up from the dead ; yet, lest I should be alone, Tadd over and besides (which is more than needeth) all the brethren, which are not Apostles, but fellow-soldiers : they write this Epistle as well as I, and bear witness with me that my doctrme is true and godly.” Wherefore, we be sure that Christ is present with us, and that he teacheth and speaketh im 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 the Father, and of Jesus Christ, who is our Life and Resurrection. (Jobn, xi. 25.) My other brethren are sent from God, howbeit by man, that is to wit, by me. Therefore, lest they might say that I only set myself proudly against them, I have my brethren with me, all of one mind, as faithful wit- ttesses, which think, write, and teach’ the self-same thing that we do. Verse 2. Unto the churches of Galatia. “Paul had preached the Gospel throughout all Galatia, and _ albeit he had not wholly converted it unto Christ, yet he had many churches in it, into the which the false apostles, Satan’s ministers, had crept. So likewise at this day, the fantastical Anabaptists come not to those places where the adversaries of the Gospel-bear rule; but where Christians and good men are which love the Gospel... With such they wind im themselves even in the dominions of tyrants and persecutors of the Gospel : where they, creeping into houses under crafty pretence, pour out their poison to the subversion of many. But why go they not rather into the cities, countries, and dominions of the Papists, and there profess and maintain their doctrine in the presence of wicked princes, bishops, and doctors in the universities, as we by God's help and 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 Caidphas, or to Rome to the emperor, or to other places where no man had preached afore, as Payl and the other Apostles did ; but they came into Galatia, which was won unto Christ already by the labour and travail of Paul, aud into Asia, Corinth, and such other places, where good men were, and professed the name of Christ, persecuting no man, but suffering all ‘things quietly. There might the enemies of Christ’s cross live in great security, and without any persecution. . And here we may learn that it is the lot of all godly teachers, that, besides the persecution which they suffer of the wicked and unthankful world, and the great travail which they sustain in planting of churches, they are compelled to suffer that thing which they of long time before had purely taught, to be quickly overthrown of fantastical spirits, who afterwards reign and rule over them. ‘This grieveth godly COMMENTARY ON GALATIANS. 907 ministers more than any persecution of tyrants. "Eherefore, Jet him not be a minister of the Gospel, which is not content to be thus despised, or is loath to bear this reproach ; or if he be, let him give over his charge to another. We also at this day do find the same thing to be true by experience. We are miserably. contemued and vexed outwardly by tyrants, mwardly by those whom we have restored to liberty by the Gospel, and also by false brethren. “ But this is our comfort and glory, that, being called of God, we have a promise of everlasting lite, and look for that reward which eye hath not seen, nor ear hath heard, nor hath entered into the heart of man.” (i Cor. 1.9.) For when the great shepherd Christ shall appear, we shall receive an incorruptible: crown of glory: who here also in this world will not suffer us to perish for hunger.” (1 Pet. y.4:) _Jerom moveth here a great question, “ Why Paul called those churches, which were no churches? It is (saith he) because Paul writeth to the Galatians that were perverted and turned back from Christ, and from grace, unto Moses, and the law.” Hereunto [ auswer, that Paul calleth them the churches of Galatia, by putting a part for the whole, which is a common thing in the Scriptures. Vor writing in like manner to the Corinthians, “he rejoiceth on their behalt, 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. __ Albeit 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 thmgs could not be defiled 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 evil opinion of them: but they abide holy and the same that they were, whether they be among the godly or the ungodly : by whom they can neither be polluted, nor made holy. By cur good or evil conversation, by our good or evil life and manners, they be polluted or made holy in the sight of the heathen, but not afore God. Wherefore, wherescever the sub- stance of the word and. sacraments remaineth, there is the holy church, although Antichrist there reign, who (as the Scripture witnesseth) sitteth not in a stable of fiends, or ina swine-sty, or in a company of infidels, but in, the highest and holiest place of all, uamely, in the temple of God. W herefore, although spiritual tyrants reign, yet there must be a temple of God, and the same must be preseryed under them. Therefore | answer briefly, to this question that the church is universal throughout the whole world, wheresoever the Gospel of God and the.sacraments be. The Jews, the Turks, and other vain spirits, are not the church, because they ficht against these things and deny them.—Hitherto as touching the title §8 COMMENTARY ON GALATIANS. or inscription of this Epistle. Now followeth the ‘salutafion or greeting of Paul. Verse 3. Grace be with you, and peace from God the Father, and Srom our Lord Jesus Christ. I hope ye are not ignorant what grace and peace meaneth, seeing that these terms are common in Paul, and now not obscure or un- known. But forasmuch as we take in hand to expound this Epistle, (which we do, not because it is needful, or for any hardness that is in it, but that our consciences may be confirmed against heresies yet to come), let it not be tedious unto you, if we repeat these things again, that elsewhere, and at other times, we teach, preach,-sing, and set out by writing. For if we neglect the article of justification, we lose it altogether. Therefore most necessary it is, chiefly, and above all things, that we teach and repeat this article continually: like as Moses saith of his law. For it cannot be beaten into our ears enough, or too much. Yea, though we learn it and understand it well, yet is there none that taketh hold of it perfectly, or believeth it with his heart. So frail a thing is our flesh, and disobedient to the spirit. The greeting of the Apostle is strange unto the world, and was never heard of before the preaching of the Gospel. And these two words, grace and peace, comprehend in them whatsoever belongeth to Chris- tianity. Grace releaseth sin, and peace maketh the conscience quiet. The two fiends that torment us, are sin and conscience, _ But Christ hath vanquished these two monsters, and trodden them under foot, both in this world, and the world to come. ‘This the world doth not know, and therefore jt can teach no certainty of the overcoming of sin, conscience, and death. Only Christians have this kind of doctrine, and are exercised and armed with it, to get victory agamst sin, despair, and everlasting death. And it is a kind of doctrine, neither proceed- ing of free-will, nor mvented by the reason or wisdom of man, but given from above. Moreover, these two words, grace and peace, do ° contain in them the whole sum of Christianity. Grace containeth the remission of sins ; peace, a quiet and joyful conscience. But peace of conscience can never be had, unless sin be first forgiven. But sin is not forgiven for the fulfilling of the law: for no man is able to satisfy the law. But the law doth rather show sin, accuse and terrify the con- science, declare the wrath of Gad, and drive to desperation. Much less is sin taken away by the works and inventions of men, as wicked worshippings, strange religions, vows, and pilgrimages. Finally, there is no work that'can'take away sin: but sin Is rather increased by works, For the justiciaries and merit-mongers, the more they la- bour and sweat to bring themselves out of sin, the deeper they are plunged therein. For there is no means to take away sin, but grace alone. Therefore Paul, in all the greetings of his Epistle, setteth grace and peace against sin and evil conscience. This thing must De af COMMENTARY ON GALATIANS. 99 diligently marked. The words are easy. But, in temptation, it is the hardest thing that can be, to be certainly persuaded in our hearts, that, by grace along, all other means, either in heayen or in earth, set apart, we have rémission of sins and peace with God. - _ The world understandeth not this doctrine ; and therefore it neither will nor can abide it, but condemneth it as heretical and wicked. It ’ braggeth of free-will, of the light of reason, of the soundness, of the powers and qualities of nature, and of good works, as means whereby it could discern and attain grace and peace ; that is to say, forgiveness of sins and a quiet conscience. But it is impossible that the con- science should be quiet and joyful, unless it have peace through grace; that is to say, through the forgiveness of sins promised in Christ. Many have carefully laboured, by finding out divers and sundry religious orders and exercises for this purpose, 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 toxmy bones or thine, unless we hear the word of grace, and .cleave unto it steadfastly and faithfully. Then shall our conscience undoubtedly find grace and peace. The Apostle doth fitly distinguish this grace and peace from all other kind of grace and peace whatsoever. He wisheth to the Gala- tians grace and peace, not from the emperor, or kings and princes : for these do commonly persecute the godly, and rise up against the Lord, and Christ his anointed (Psalm ji. 1); nor from the’ world (“for in the world,” saith Christ, “ye shall have trouble’): but from God our Father, &c. which is as much as to say, he wished unto them a heavenly peace. So Christ saith : “My peace I leave unto you: my peace I give unto you; not as the world giveth it, do I give it unto you.” The peace of the world granteth nothing but the peace of our goods and bodies. So the grace or favour of the world giveth us leave to enjoy our goods, and casteth us ‘not out of our possessions. But in affliction and in the hour of death, the grace and favour of the world cannot help us, they cannot deliver us from: affliction, despair, and death. But when the grace and peace of God are in the heart, then is man strong, so that he can neither be cast down with adversity, nor puffed up with prosperity, but walketh on plainly, and keepeth the highway. For he taketh heart and courage: - in the victory of Christ’s death ; and the confidence thereof beginneth to, reign in his conscience over sin and death ; because, through bim, he hath assured forgiveness of his:sins: which’ after he hath once’ obtained, his conscience is at rest, and by the word of grace is com- forted. So then a man, being comforted and heartened by the grace! of God (that is, by forgiveness of sin, and by this ‘peace of conscience), is able valiantly to bear and overcome all troubles, yea even death’ itself. This peace of God is not given to the world, because’ the’ world never longeth after it, nor understandeth it, but to them: that: lieve. And this cometh to pass by no other mean, than by the only grace ef God. 190 COMMENTARY ON GALATIANS. : Wate A Rule to be observed, that Men ought to abstain from the curious Searching of God's Majesty. n sf «se Mitte ) aD Bur why doth the Apostle add’ moreover in ‘this salutation : “ And from our Lord Jesus Christ?’ Was it not enough to sa¥, “« And from God our Father?” Why then doth 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 God’s majesty, whielr is into- lerable to man’s body, and much more to his mid. “ No man,” saith the Lord, “ shall see me and live.” (Exod. xxxin. 20.) ‘The Pope, the Turks, the Jews, and all such as trust in their own merits, regard not this rule; and therefore remeving the Mediator Christ out of their sight, they speak only of Gud, aud before him only they pray, and do all that they do. 1b) As for example, the monk imagineth thus: “ These works which ¥ do, please God, God will regard these my vows, and for them will save me.” The Turk saith, “If I keep the things that are com- manded in the Alcoran, God will accept me, and give me everlasting life.”. The Jew thinketh thus: “1f 1 keep those things which the law commandeth, [shall find God merciful unto me, and so shall I be saved.” So also a sort of fond heads at this day, bragging of the spirit of revelations, of visions, and such other monstrous matters,’ I wot not what, do walk in wonders above their reaches... ‘TDhese new monks have invented a new cross and new works, and theydream that by doing them they please God. To be brief: as many as know not the article of justification, take away. Christ’ the mercy-seat, and will needs comprehend God in. his majesty by the judgment of reason, and pacify him with ther own works. LOY ONMETE FM, But true Christian divinity (as I give you often warning)’ setteth “ not God forth unto us in his majesty, as/Moses’ and other doctrines do. It commandeth us not to search out the nature of God; but to know his will set out to us m Christ,,whom he would have to tuke‘our flesh upon him, to be born and todie for our-.sins, and’that this should be preached among all nations. “For seeing the world bys Wisdom knew not God in the wisdom of God, it pleased God, by the fool ishness of preaching to save them that believe,” (1 Cor. 1.) Wherefore, when thy conscieuce. standeth in the conflict, wrestling agaiustthe law, sin, and death, in the presence of God, there‘is’ nothing» more’ dangerous than to wander with curious speculations imheaveny arid there to search out God in his incomprehensible power, wisdbm, and majesty, how he created the world, and how he governethiit: [fthow seek thus to comprehend God} and wouldest pacify him without Christ’ the Mediator, makiig.thy works a means between! him/and thyself, “it cannot be but that thou must fall as Lucifer did, andan ‘horriblé despair lose God and all together. «For as God is im his own nature unmeasurable, incomprehensible, and infinite, so is he toman’s nature intolerable. 7 8 » COMMENTARY ON GALATIANS. 101 Wherefore if thou wouldest be in safety, and out of peril of con- science and salvation, bridle this climbing and presumptuous spirit, and so seek God as Paul teacheth thee. (1 Cor. i.) “ We,” saith he, “ preach Christ crucified,a stumbling-block unto the Jews, and fool- ishness unto the Grecians ; but. unto them which are called, both of the Jews and Grecians, we preach Christ the power of God and the wisdom of God.” Therefore begin thou there where Christ began, namely, in the womb of the Virgin, in the manger, and at his mother’s breasts, Xc. For to this end he came down, was born, was conver- sant among men, suffered, was crucified, and died, that by all means he might set forth himself plainly before our eyes, and fasten the eyes of our hearts upon limself, that he thereby might keep us from climbing up into heaven, and from the curious searching of the divine majesty. Whensoever thou hast to do therefore in the matter of justification, and. disputest with thyself how God is to be found that justitieth and accepteth sinners ; where, and in what sort, he is to be sought; then know thou that there is no other God besides this man, Christ Jesus. Embrace him, and cleave to him with thy whole heart, setting aside all curious speculations of ihe divine majesty : “ For he that is a searcher of God's majesty, shall be overwhelmed of his glory.” (Proy. xvii. 15. xxv. 27.) I know by experience what I say, But xese vain spirits which so deal with God, that they exclude the Mediator, do not believe me. Christ himself saith, “1 am the way, the truth, and the life: no man cometh to the Father but by me.* (John, xiv. 6.) Therefore, besides this way Christ, thou shalt find no way to the Vather, but wandering; uo verity, but hypocrisy and dying ; no life, but eternal death. Wherefore mark this well in the matter of justification, that when any of us shall have to wrestle with the law, sin, and death, and all other evils, we must look upon no other God, but only this God incarnate, and clothed with man’s nature. But out of the matter of justification, when thou must dispute with Jews, Turks, Papists, heretics, &c. concerning the power, wisdom, and anajesty of God, then employ all thy wit aud industry to that end, and be as profound aud as subtle a disputer as thou canst ; for then thou art in another vein. But in the case of conscience, of righteous- ness and life (which I wish here diligently to be marked), against the law, sin, death, and the deyil, 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 God, and look only upon this man Jesus Christ, who setteth himself forth unto us to be a Mediator, and saith, “ Come unto me all ye that labour, and are heavy laden, and I will refresh you.” (Matt.xi. 23.) Thus doing, thou shalt perceive the love, goodness, and sweetness of God; thou shalt see his wisdom, power, and majesty, sweetened and tempered to thy capacity: yea, and thou shalt find it, this mirror and pleasant contemplation, all things, according to that saying of Paul to the Colossians: “ In Christ are hid all the {02 COMMENTARY ON GALATIANS. treasures of wisdom and knowledge.” And further, ini chap. ii. “ For in him dwelleth the fulness of the Godhead bodily.” (Col. ii. 3. ii. 9.) ‘The world is ignorant of this, and therefore it searcheth out the will of God, setting aside the promise in Christ, to his great destruction. “ For no man knoweth the Father but the Son, and he to whom the Son will reveal him.” (Matt. xi. 27. John, x. 15.) And this 1s the cause why Paul is wont so often to couple Jesus Christ with God the Father, even to teach us what true Christian religion is, which beginneth not at the highest, as other religions do, but at the lowest. It will have us to climb up by Jacob’s ladder, whereupon God himself leaneth, whose feet touch the very earth, hard by the head of Jacob, (Gen. xxvii. 12.) Wherefore whensoever thou art occupied in the matter of thy salvation, setting aside all curious speculations of God’s unsearchable majesty, all cogitations of works, of traditions, of philosophy, yea and of God’s law too, run straight to the manger, and embrace this iufant and the Virgin’s little babe in thine arms, and behold him as he was born, sucking, growing up, conversant among men, teaching, dying, rising again, ascending up above all the heavens, and having power above all things. By this means shalt thou be able to shake off all terrors and errors, like as the sun driveth away the clouds. And this sight and contemplation will keep thee in the right way, that theu mayest follow whither Chnist is gone: ‘Therefore Paul, in wishing grace and peace not only from God the Father, but also from Jesus Christ, teacheth, first, that we should abstain from the curious searching of the divine majesty (for God no man knoweth), and to hear Christ, who is in the bosom of the Father, and uttereth to us his will, who also is ap- pointed of the Father to be our teacher, to the end that we should all hear him. (John, viii. 18.) Christ is God by Nature. Tue other thing that Paul teacheth here, is a confirmation of our faith, “ that Christ is very God.” And such-like sentences as this is, concerning the Godhead of Christ, are to be gathered together and. marked diligently, not only against the Arians and other heretics, which either have been, or shall be hereafter, but also for the con- firmation of our faith : for Satan will not fail to impugn m us all the articles of our faith ere we die. He is a most deadly enemy to faith, because he knoweth that it 3s the victory which overcometh the world, (1 John, v. 4.) Wherefore, it standeth us in hand to labour that our faith may be certain, aud may increase and be strengthened by diligent and continual exercise of the word, and fervent prayer, that we may be abie to withstand Satan. : Now, that Christ is the very Ged, it is manifestly declared, in that Paul attributeth the same things equally unto him which he doth unto the Father, namely, divine power, as the giving of grace, the forgive- ness of sins, peace of -conscience, life, victory over sin, death, the COMMENTARY ON GALATIANS. 108 devil, and hell. This were by no means lawful for him to do, nay, it were sacrilege this to do, except he were very God, according to that saying, “I will not give my glory unto another.” (Isa. xlii. 8.) Again: no man giveth that to others which he himself hath not. But seeing Christ giveth grace, peace, and the Holy Ghost, delivereth from the power of the devil, from sin, and death, it is certain that he hath an infinite and divine power, equal in all points to the power of the Father. Neither doth Christ give grace and peace, as the Apostles gave, and brought the same unto men by preaching of the Gospel; but he giveth it'as the Author and Creator. The Father createth and giveth life, grace, peace, and all other good things. The self-same things also the Son createth and giveth. Now, to give grace, peace, everlasting life, to forgive sins, to make righteous, to quicken, to deliver from death and the devil, are not the works of any creature, but of the Divine Majesty alone. The angels can neither create nor give these things ; therefore these works pertain only to the glory of the Sovereign Majesty, the Maker Of all things : and seeing Paul doth attribute the self-same power of creating and giving all these things unto Christ equally with the Father, it must needs follow that Christ is verily and naturally God. Many such arguments are in. John, where it is proved and con- cluded, by the works which are attributed to the Son as well as to the Father, that the divinity of the Father, and of the Son, is all one. ‘Therefore, the gifts which we receive of the Father, and which we receive of the Son, are all one. For else Paul would have spoken otherwise after this manner: Grace from God the Father, and peace from our Lord Jesus Christ; but, in knitting them both together, he attnibuteth them equally, as well to the Son as to the Father. J 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 heretics, that might do harm to the churches with their subtlety. Indeed, the Arians were sharp and subtle fellows. They granted that Christ hath two natures, and that he is called “ very God of very God,” howbeit, in name only. Christ, said they, is a most noble and perfect creature, above the angels, whereby God afterward created, heaven and earth, and all other things. So Mahomet also speaketh honourably of Christ. But all this is nothing else but goodly imagi- nations, and words pleasant and plausible to man’s reason, whereby the fantastical spirits do deceive men, except they take good heed, But Paul speaketh 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 Father doth.” He hath the divine works ‘not of a creature, but of the Creator, because he giveth grace and peace : and to give them, is to. condemn sin, to vanquish death, and to tread the devil under foot. These things. no angel can give, But seeing 104: COMMENTARY ON GALATIANS. they .are attributed unto Christ, it must’ needs follow, that he is * very God by nature.” — ' Verse 4. Which gave himself for our sins. Paul in a manner, in every word, handleth the argument of this Epistle. He hath nothing in his mouth but Christ; and therefore in every word there is a fervency of spirit and life. And mark how well-and to the purpose he speaketh. He saith not, which hath re- ceived our works at our hands, nor, which hath received the sacri- fices of Moses’s law, worshippings, religions, masses, vows, and pilgrimages; but, hath given—What ? Not gold, nor silver, nor beasts, nor paschal lambs, nor an angel, but himself! For what ? Not fora crown, not for a kingdom, not for our holiness and righteousness, but “ for our sins.”. These words are very thunder-claps from heaven against all’kinds of righteousness. Like as is also this sen- tence of John: ‘“ Behold the Lamb of God, that taketh away the sins of the world.” Therefore, we must with diligent attention mark every word of Paul, and not slenderly consider them, or lightly pass them over ; for they are full of consolation, and confirm fearful consciences exceedingly. . But how may we obtain remission of our sins? Paul answereth, “that the man which is called Jesus Christ, the Son of God, hath given himself for them.” These are excellent and comfortable words, and) are promises of the old law, that our sins are taken away by none other mean, than by the Son of God delivered unto death. With such gun-shot’ and such artillery must the Papacy be destroyed, and all the religions of the heathen, all works, all merits and superstitious eerentonies. For if our sins may be taken away by our own works, merits, and satisfactions, what needed the Son of God to be given for them? But seemg he was given for them, it fol- loweth that we camot put them away by our own works. ' Again, by this sentence it is declared, that our sins are so great, so infinite and invincible, that it is impossible for the whole world to salisfy for one of them. And surely the greatness of the ransom (namely, Christ the Son of God, who gave himself for our sins) de- clareth suficiently, that we can neither satisfy for sm, nor have dominien 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 to be marked the infinite greatness of the price bestowed for it, and then it will appear evidently that the power oft is so great, that by no means it could be put away, but that the Sou of God must be given for it. He that considereth these things well, understandeth that this one word sin com prehendeth God’s ever- Jasting wrath and the whole kingdom of Satan, and that it is a thing more hornble than can be expressed; which ought to move us and make ‘us afraid indeed. But we are careless, yea, we make light of sm, and a matter of nothing : which although it bring with it the sting COMMENTARY ON GALATIANS: 105 andremorse of conscience, yet notwithstanding we think it hot to be of such weight and force, but that, by some little work or merit, we may put it away. This sentence therefore witnesseth, “ that all men are servants and bond-slaves to sin, and (as Paul saith in another place) are sold under sin.” (Rom. vil. 14.) And again, “ 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 by the sovereign and infinite power of Jesus Christ, who hath given himself for the same. ji Furthermore, this sentence setteth out to the consciences 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, notwithstanding, forasmuch as Christ hath overcome it through his death, it cannot hurt them that believe in him. Moreover, if we arm ourselves with this belief, and cleave with all our hearts unto this man Christ J esus, then is there a light opened, and a sound judgment given unto us, so as we may most certainly and freely judge of all kinds of life. For when we hear that sin is such an invincible tyrant, thus incontinent, by> a necessary consequence we infer, then what do the Papists, monks, nuns, priests, Mahometists, Anabaptists, and all such as trust in their works, which will abolish and overcome sin by their own tradi- tions, works preparative, satisfactions, &c.? Here forthwith we judge all those sects to be wicked and pernicious ; whereby the glory of God, and of Christ, is not only defaced, but also utterly taken away, and our own advanced and established. But weigh diligently every word of Paul, and especially mark well: this pronoun, our; for the effect altogether consisteth in the well applying of the pronouns, which we find very often im the Scriptures ; wherein also there is ever some vehemency and power. ‘Thou wilt easily say and believe that Christ the Son of God was given for the sins of Peter, of Paul, and of other saints, whom we account to have been worthy of this grace; but it is avery 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. Therefore, generally, and without the pronoun, it is an easy matter to magnify and amplify the benefit of Christ, namely, that Christ was given for sins, but for other men’s sins, which are worthy. But when it cometh to the putting to of this pronoun our, there our weak nature and reason starteth back, and. dare not come nigh unto God, nor promise to herself, that so great a treasure shall be freely given unto her, and therefore she will not have to do with Ged, except first she be pure and without sin ; wherefore, although she read or hear this sentence: “ Which gave himself for our sins,” or such-hike, yet doth she not apply this pronoun {our) unto herself; -but unto others which are worthy and holy; and’ as for herself, she will tarry till she be made worthy by her own | works. f This then is nothing else, but that man’s reason fain would that H 106 COMMENTARY ON GALATIANS: sin were of no greater force and power than she herself dreameth it to be. Hereof it cometh, that the hypocrites, bemg ignorant of. Christ, although they feel the remorse of sin, do think, notwith- standing, that they shall ‘be able easily to put it away by their good works and merits, and secretly, in their hearts, they wish with these words, “ which gave himself for our sins,” were but as words spoken in humility, and would have their sins not to be true and very sims indeed, but light and small matters. To be short, man’s reason would fain bring and present unto God a feigned and counterfeit sinner, which is nothing afraid, nor hath any feeling of sm. It would bring him that is whole, and not him that hath need of a physician; and when it feeleth no sin, then would it believe that Christ was given for our sins. The whole world is thus affected, and especially they that would be counted more holy and righteous than others, as monks, and all justi- ciaries. "These confess with their mouths that they are sinners, and they confess also that they commit sins daily, howbeit not so great and many, but that they are able to put them away by their own works: yea, and besides all this, they will bring their righteousness and deserts to Christ’s judgment-seat, and demand the recompense of eternal life for them at the Judge’s hand. Inthe mean while, notwithstanding (as they pretend great humility), because they will not vaunt themselves to be utterly void of sin, they feign certain sins, that, for the for- giveness thereof, they may with great devotion pray with the publican, < God be merciful unto me a sinner!” (Luke, xvii. 15.) Unto them, these words of St. Paul, “ for our sins,” seem to be but light and trifling ; therefore they neither understand them, nor in temptation, when they feel sin indeed, can they take any comfort of them, but are compelled flatly to despair. This is then the chief knowledge and true wisdom of Christians, to count these words of Paul, “ that Christ was delivered to death, not for our righteousness or holiness, but for our sins” (which are very sins indeed, great, many, yea infinite and invincible), to be “ most true, effectual, and of great importance.” Therefore, think them not to be small, and such as may be done away by thine own works ; neither yet despair thou for the greatness of them, if thou feel thyself oppressed therewith, either in life or death ; but learn here of Paul, . to believe that Christ was given, not for feigned or counterfeit sins, nor yet for small sins, but for great and huge sins; not for-one or two, but for all; not for vanquished sms (for no man, no, nor angel, is able to overcome the least sin that is), but for invincible sins. And except thou be found in the number of those that say, “our sins,” that is, which have this doctrine of faith, and teach, hear, learn, love, and believe the same, there is no salvation for thee. Labour therefore diligently, that not only out of the time of | temptation, but also in the time and conflict of death, when thy conscience is thoroughly afraid with the remembrance of thy sins past, and the devil assaileth thee with great violence, going about to 3 See COMMENTARY ON GALATIANS. 107 overwhelm thee with heaps, floods, and whole seas of sins, to terrify thee, to draw thee from Christ, dnd to drive thee to despair, that then I say, thou mayest be able to say with sure confidence, Christ, the Son of God, was given, not for the righteous and holy, but for the unrighteous and sinners. If I were righteous, and had no sin, I should have no need of Christ to be my reconciler. W. hy then, O thou peevish holy Satan, wilt thou make me to be holy, and to seek righteousness in myself, when, in very deed, I have nothing in me but sins, and most grievous sins? not feigned or trifling sins, but such as are against the first table: to wit, great infidelity, doubting, despair, contempt of God, hatred, ignorance, and blaspheming of God, unthankfulness, abusing of God’s name, neglecting, loathing, and despising the word of God, and such-like. And, moreover, these carnal sins against the second table : as, not to yield honour to my parents, not to obey the magistrates, to covet another man’s goods, his wife, and such-like; albeit that these be light faults in respect of those former sins. And admit that I have not committed murder, whoredom, theft, and such other sins against the second table, in fact, yet I have committed them in heart, and therefore I am a transgressor of all God’s commandments; ‘and the multitude of my sins is so great, that they cannot be numbered: “for I have sinned above the number of the sands of the sea.” Besides this, Satan is such a cunning juggler, that he can make of my righteousness and good works, great sms. . For so much, then, as my sins are so weighty, so infinite, so horrible, and invincible, and that my righteousness 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 effect of eternal salvation, namely, in taking these words to be effectual, true, and of great importance. I say not this for nought, for I have oftentimes proved by experience, and I daily find what a hard matter it is to believe (especially im the conflict of conscience), “ that Christ was given,” not for the holy, righteous, worthy, and such as were his friends, “ but for wicked sinners, for the unworthy, and for his enemies, which have deserved God’s wrath and everlasting death.” Let us therefore arm ourselves with these, and such-like sentences of the Holy Scripture, that we may, be able to answer the devil {accusing us, and saying, “ Thou art a sinner, and therefore thou art damned”), im this sort: Because thou sayest I am a sinner, therefore will I be righteous and saved. N. ay (saith the devil), “‘ thou shalt be damned.” No, say I, for I fly unto Christ, “ who hath given him- seli for my sins ;” therefore, Satan, “ thou shalt not prevail against me,” in that thou goest about to terrify me, in setting forth the great- hess of my sins, and so to bring me into heaviness, distrust, despair, hatred, contempt, and blaspheming of God. Yea, rather, in that -thou sayest, I am a sinner, thou givest me armour and 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 H 2 108 COMMENTARY ON GALATIANS. thyself preachest unto me the glory of God; for thou puttest me in mind of God’s fatherly love towards me, wretched and damned smner; “who so loved the world, that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have ever- lasting life.” (John, iii, 16.) And as often as thou objectest that I am @ sinner, so often thou callest me to remembrance of the benefit of Christ my Redeemer, upon whose shoulders, and not upon mine, lie all my sms; for the Lord hath “ laid all our miquity upon him.” (Isaiah, lii. 6.) Again, “ for the transgressions of his people was he smitten.” (Chap. Iii. 8.) Wherefore, when thou sayest I am a sinner, thou dost not terrify me, but comfort me above measure. _Whoso knoweth this one point of cunning well, shall easily avoid all the engines and snares of the devil, who, by putting man in mind - of his sins, driveth “him to despair, and°destroyeth him, unless he withstand him with this cunning, and with this heavenly 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 with his own cogitations, thinking either to help himself by his own strength or policy, or to tarry the time till his conscience may be quieted, falling imto Satan’s snares, mi- serably afflicteth himself, and at length is overcome with the con- tinuance of the temptation ; for the devil will never cease to accuse his conscience. Against this temptation we must use these words of St. Paul, in the which he giveth a very good and true definition of Christ in this manner: “ Christ is the Son of God, and of the Virgin, delivered and put to death for our sins.” Here, if the devil allege any other definition of Christ, say thou, the definition, and the thmg defined, are false: therefore I will not receive this definition. I speak not this without cause: for I know what moveth me to be so earnest, that we should learn to define Christ out of the words of Paul. For indeed Christ is no cruel exactor, but a forgiver of the sins of the whole world. Wherefore if thou be a sinner (as indeed we are all), set not Christ down upon the rainbow, asa judge (for so shalt thou be terrified, and despair of his mercy), but take hold of his true defi- nition, namely, that Christ, the Son of God, and of the Virgin, isa person, not that terrifieth, not that afflicteth, not that condenmeth us of sin, not that demandeth an account of us for our life evil passed ; but hath given himself for our sins, and with one oblation hath put away the “sins of the whole world” (Col. ii. 14), hath fastened them upon the cross, and put them clean out by himself. — Learn this definition diligently, and especially so exercise this pronoun our, that this one sy!lable being believed, may swallow up all thy sins: that is to say, that thou mayest know assuredly, that Christ hath taken away the sins, not of certain men only, but also of thee, yea, and of the whole world. Then let not thy sins be sins only, but even thy own sins indeed; that is to wit, believe thou that~ Christ was not only given for other meu’s sins, but also for thine. Held this fast, and suffer not thyself by any meaus to be drawn away COMMENTARY ON GALATIANS. 109 from this most sweet definitiow of Christ, which rejoiceth even the very angels in heaven: that is'to say, that Christ, according to the proper and true definition, is no Moses, no lawgiver, no tyrant, but a mediator for sins, a free giver of grace, righteousness, and life; who gave himself, not for our merits, holmess, righteousness, and godly life, but for our sins. Indeed Christ doth interpret the law, but that is not his proper and principal office. These things, as touching the words, we know well enough, and can talk of them. But in practice, and in the conflict, when the devil goeth about to deface Christ, and to pluck the word of grace out of our hearts, we find that we do not yet know them well, and as we should do. He that at that time could define Christ truly, and could magnify him and behold him as his most sweet Saviour and High-priest, and not as a strait judge, this man hath overcome all evils, and were already in the kmgdom of heaven. But this to do in the conflict, is of all things the most hard. I speak this by experience. For I know the devil’s subleties, who at that time not only goeth about to fear us with the terror of the law, yea, and also of a little mote maketh many beams; that is to say, of that which is no sin he maketh a very hell (for he is marvellous crafty both in aggra- vating sin, and in puffing up the conscience even in good works); but also is wont to fear us with the very person of the Mediator ; into the which he transformeth himself ; and, laying before us some place of Scripture or saying of Christ, suddenly he striketh our hearts, and showeth himse!f unto us in such sort as if he were Christ indeed, leaving us sticking so fast in that cogitation, that our con- Science would swear it were the same Christ, whose saying he alleged. Moreover, such is the subtlety of the enemy, that he will not set before us Christ entirely and wholly, but a piece of Christ only, namely, that he is the Son of God, and man born of the Virgin. And by and by he patcheth thereto some other thing ;_that is to say, some saying of Christ, wherewith he terrifieth the im penitent simners, such as that it is in the thirteenth of Luke, “ Except ye repent, ye shall all likewise perish.” And so, corrupting the true definition of Christ with his poison, he bringeth to pass that albeit we believe him to be Christ the true Mediator, yet, in every deed, our troubled conscience feeleth and judgeth him to be a tyrant and ajudge. ‘Thus we, being deceived by Satan, do easily lose that sweet sight of our High-priest and Saviour Christ ; which being once lost we shun him no less than the devil himself. | ’ And this is the cause why I do so earnestly call upon you to learn the true and proper definition of Christ out of these words of Paul, “which gave himself for our sins.” If he gave himself to death for our sins, then undoubtedly he is no tyrant or ‘Judge which will condemn us for oursins. He is no caster-down of the afflicted, but a raiser-up of those that are fallen, a merciful reliever and comforter of the heavy and broken-hearted. Else should Paul lie in saying, “ which gave himself for our'sins.” If I define Christ thus, I define him rightly, and take hold’ of the true Christ, and possess him indeed, H3 110 COMMENTARY ON GALATIANS. And here [ let pass all curious speculations touching the divine majesty, and stay myself in the humanity of Christ, and so I learn truly to know the will of God. Here is then no fear, but altogether sweetness, joy, peace of conscience, and such-like. And herewithal there is a light opened, which showeth me the true knowledge of God, of myself, of all creatures, and of all the iniquity of the devil’s kingdom. We teach no new thing, but we repeat and establish old things, which the Apostles and all godly teachers have taught before us. And would to God we could so teach and establish them, that we might not only have them in our mouth, but also well grounded in the bottom of our heart, and especially that we might be able to use them in the agony and conflict of death ! Verse 4. That he might deliver us from this present evil world. In these words also Paul handleth yet more effectually the argu- ment of this Epistle. He calleth this whole world, which hath been, is, and shall be, the present world, to put a difference between this and the everlasting world to come. Moreover he calleth it evil, because that whatsoever is in this world, is subject to the malice of the devil reigning over the whole world. For this cause the world is the kingdom of the devil. For there is in it nothing but ignorance, contempt, blasphemy, hatred of God, and disobedience against all the words and works of God. In and under this kingdom of the world are we. Here again you see, that no man is able, by his own works or his own power, to put away sin, because this present world is evil, and (as St. John saith) “ is set upon mischief.” As many therefore as are in the world, are the bond-slaves of the devil, constrained to serve him and do all things at his pleasure. What availed it then, to set up so many orders of religion, for the abolishing of sin; to devise so many great and most painful works, as to wear shirts of hair, to beat the body with whips till the blood followed, to go on pilgrimage to St. James in harness, and such other like? Be it so that thou doest all these things, yet notwithstanding this is true, that thou art in this present evil world, and not in the kingdom of Christ. And if thou be not in the kingdom of Christ, it is certain that thou belongest to the kingdom of Satan, which is this evil world. Therefore all the gifts, either of the body or of the mind, which thou enjoyest, as wisdom, righteousness, holiness, eloquence, power, beauty, and riches, are but the slavish instruments of the devil ; and with all these thou art compelled to serve him, and to advance his kingdom. First, with thy wisdom thou darkenest the wisdom and knowledge of Christ, and, by thy wicked doctrine, leadest men out of the way, that they cannot come to the grace aud knowledge of Christ. Thou settest out and praisest thy own righteousness and holiness: but the righteousness of Christ, by which only we are justified and quickened, thou dost hate aud condemn as wicked and devilish. To be brief, . COMMENTARY ON GALATIANS. HiT ‘by thy power thou destroyest the kmgdom of Christ, and abusest the same to root out the Gospel, to persecute and kill the ministers of Christ, and so.many as hear them. Wherefore, if thou be without Christ, this thy wisdom is double foolishness, thy mghteousness double sin and impiety, because it knoweth not the wisdom and righteousness of Christ: moreover, it darkeneth, hindereth, blas- phemeth, and persecuteth the same. Therefore Paul doth rightly call it the evil or wicked world: for when it is at the best, then is it worst. In the religious, wise, and learned men, the world is at the best ; and yet, in very deed, in them it is double evil. I overpass those gross vices which are against the second table, as disobedience to parents, to magistrates, adulteries, whoredoms, covetousness, thefts, murders, and maliciousness, wherein the world is altogether drowned, which notwithstanding are light faults, if ye compare them with the wisdom and righteousness of the wicked, whereby they fight against the first table. This white devil, which forceth men to commit spiritual sins, that they may sell them for righteousness, is far more dangerous than the black devil, which only enforceth them to commit fleshly sins, which the world acknowledgeth to be sins. By these words then, “ that he might deliver us,” &c. Paul showeth what is the argument of this Epistle ; to wit, that we have need of grace and of Christ, and ‘that no other creature, neither man nor angel, can deliver man out of this present evil world. For these works are only belonging to the Divine Majesty, and are not in the power of any, either man or angel : that Christ hath put away sin, and hath delivered us from the tyranny and kingdom of the devil ; that is to say, from this wicked world, which is an obedient servant and a willing follower of the devil his god. Whatsoever the mur- derer and father of lies either doth or speaketh, that the world, as his most loyal and obedient son, diligently followeth and performeth. And therefore it is full of the ignorance of God, of hatred, lying, errors, blasphemy, and of the contempt of God; moreover, of gross sins, as murders, adulteries, fornications, thefts, robberies, and such-like, because he followeth his father the devil, who is a liar and a murderer. And the more wise, righteous, and holy men that are without Christ, so much the more hurt they do the Gospel. So we also, that were religious men, were doubly wicked in the papacy, before God did lighten us with the knowledge of his Gospel, and yet notwithstanding under the colour of true piety and holiness. Let these words thea of Paul remain, as they are indeed, true and effectual, not coloured or counterfeit, namely, “ that this present world is evil.” Let it nothing at all move thee, that, im a great number of men, there be many excellent virtues, and that there is so great a show of holiness in hypocrites. But mark thou rather what Paul saith; out of whose words thou mayest boldly and freely pro- nounce this sentence against the world, that the world with all his wisdom, power, and righteousness, is the kingdom of the devil ; out of the which God alone is able to deliver us by his only hegotten Son. H 4 112 COMMENTARY. ON GALATIANS. "Therefore let us praise God the Father, and give him hearty thanks for this his unmeasurable mercy, that hath delivered us out of the kingdom of the devil, in the-which we were holden captives, by his own Son, when it was impossible to be done by our 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 lossand dung.” Also let us cast under our feet, and utterly abhor, all the power of free-will, all pharisaical wisdom and righteousness, all religious orders, all masses, ceremonies, vows, fastings, and such-like (Phil. i. 8), as a most filthy defiled cloth (Isa. lxiv. 6), and as the most dangerous poison of the devil. Contrariwise, let us extol and magnify the glory of Christ, who hath delivered us by his death, not from this world only, but from this evil world. Paul then by this word evi/; showeth, that the kingdom of the world, or the devil’s kingdom, is the kingdom 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, consolation, saving health, and everlasting life, mto the which we are translated (Col. xm.) by our Lord Jesus Christ, to whom be glory, world without end. So beit. Verse 4. According to the will of God, even our Father. Here Paul so placeth and ordereth every word, that there is not. one of them but it fighteth against those false apostles for the article of justification. Christ, saith he, hath delivered us from this wicked kingdom of the devil, andthe world. And this hath he done, “according to the will, good pleasure, and commandment of the Father.” Wherefore we be not delivered by our own will, or cunning, nor by our own wisdom or policy, but for that God hath taken mercy upon us, and hath loved us: like as it is written also in another place, “ Herein hath appeared the great love of God towards us, not that we have loved God, but that he hath loved us, and hath sent his only begotten Son to be a reconciliation for our sins.” (1 John, iv. 10.) That we are then delivered from_this present evil world, it is of mere grace, and no desert of ours. Paul is so plentiful and so vehement in amplifying and extolling the grace of God, that he sharpeneth and directeth every. word against. the false apostles. There is also another cause why Panl here maketh mention of the Father’s will, which also in many places of St. John’s Gospel is declared, where Christ, commending his office, calleth us back to his Father’s will, that in his words and works we should not so much look upon him, as upon the Father. For Christ came into this world, and took man’s nature upon him, that he might be made a sacrifice for the sins of the whole world, and so to reconcile us to God the Father; that he alone might declare unto us how that this. COMMENTARY ON GALATIANS. 113 was done through the good pleasure of the Father, that we, by fastening our eyes upon Christ, might be drawn and carried straight unto the Father. “ For we must not think, as before we have warned you, that by the curious searching of the majesty of Ged, any thing concerning God ean be known to our salvation, but by taking hold of Christ; who, according to the will of the Father, hath given himself to death for our sins. When thou shalt acknowledge this to be the will of God through Christ, then wrath ceaseth, fear and trembling vanisheth away, neither doth God appear any other than merciful, who by his determinate counsel would that his Son should die for us, that we might hve through him. This knowledge maketh the heart cheerful, so that it steadfastly believeth that God is not angry, but that he so loveth us poor and wretched sinners, that he gave his only begotten Son for us. It is not for nought, therefore, that Paul doth so often repeat, and beat into our minds, that Christ was given for our sins, and that by the good will of the Father. On the contrary part, the curious searching of the majesty of God, and his dreadful judgments, namely, how he destroyed the whole world with the flood, how he destroyed Sodom, and such other things, are very dangerous, for they bring men to desperation, and cast them down headlong into utter destruction, as 1 have showed -before. Verse 4. Of God and our Father. This word our must be referred to both, that the meaning may be this, “ of our God, and of our Father.” Then is Christ’s Father, and our Father, all one. So in the twentieth of John, Christ saith to Mary Magdalen : “ Go to my brethren, and say unto them: I ascend unto my Father, and your Father, to my God, and to your God.” Therefore God is our Father, and our God, but through Christ. And this is an apostolic manner of speech, and even Paul’s own phrase, who mdeed speaketh not with such picked ae gay words, but yet very fit and to the purpose, and full of burning zeal. Verse 5. To whom be glory for ever and ever. The Hebrews are wont in their writings to interminele praise and giving of thanks. | This custom the Hebrews and the Apostles themselves do observe. Which thing may be very often seen in Paul. For the name of the Lord ought to be had in great reverence, and never to be named without praise and thanksgiving. And thus to do, is a certain kind of worship and service to God. So in worldly. matters, when we mention the names of kings or princes, we are wont to doit with some comely gesture, reverence, and bowing of the knee: much more ought we, when we speak of God, to bow the knee 114 COMMENTARY ON GALATIANS, of our heart, and to name the name of God with thankfulness and great reverence. Verse 6. I marvel. \ Ye see here how Paul handleth his Galatians, which were fallen away and seduced hy the false apostles. He doth not at the first set upon them with vehement and rigorous words, but after a very fatherly sort, net only patiently bearing their fall, but also in a manner excusing the same. Furthermore, he showeth towards them a motherly affection, and speaketh them very fair, and yet im such sort, that he reproveth them notwithstanding: howbeit with very fit words, and wisely framed to the purpose. Contrariwise he is very hot and full of indignation against those false apostles their seducers, upon whom he layeth the whole fault : and therefore forthwith, even in the entrance of his Epistle, he bursteth out into plain thunderings and lightnings against them. ‘If any man,” saith he, “ preach any other gospel than that ye have received, let him be accursed.” And afterwards in the fifth chapter, he threateneth damnation unto them : “« Whoso troubleth you, shall bear his condemnation, whatsoever he be.” (Gal. v.10.) Moreover, he curseth them with horrible words, saying, “ Would to God they were cut off whieh trouble you !” These are dreadful thunder-claps against the righteousness of the flesh . or the law. He might have handied the Galatians more uncourteously, and have inveighed against them more roughly, after this manner : “ Out upon this backsliding ! I am ashamed of you, your unthank- fulnesss grieveth me, I am angry with you :” or else thus tragically have cried out against them: “ O ungracious world, O wicked dealings!” &c. But forasmuch as his purpose is to raise up them that were fallen, and with a fatherly care to call them back again from their error to the purity of the Gospel, he leaveth those rough and sharp words, especially in the first entrance, and most gently and mildly he speaketh unto them. For, seeing he went about to heal them that were wounded, it was net meet that he should now further vex their green wound, by laying to it a sharp and a fretting plaster, and so rather hurt the wounded than heal them. Therefore, of all the sweetest and mildest words, he could not have chosen any one more fit than this, “I marvel :” whereby he signifieth both that it grieved him, and also displeased him, that they had fallen away from him. ; And here Paul is mindful of his own rule, which he giveth hereafter in the sixth chapter, where he saith: “ Brethren, if a man be fallen by occasion ito 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 show ourselves to bear like affection towards such as are misled, as parents bear towards their children, that they mayperceive our fatherly and inotherly affection towards them, and may see that we seek not their : COMMENTARY ON GALATIANS. TLS destruction, but their welfare. But as for the devil and his ministers, the authors of false doctrine and sects, against them we ought, by the example of the Apostle, to be impatient, proud, sharp, and bitter, detestimg and condemning their false jugglings and deceits with as much rigour and severity 2s may be. So parents, when their child is hurt with the biting of a dog, are wont to pursue the dog only, but the weeping child they bemoan and speak fair,unto it, comforting it with the most sweet words. The spirit therefore that is in Paul is wonderful cunning in handling the afflicted consciences of such as are fallen. Contrariwise, the Pope (because he is led with a wicked spirit) breaketh out violently Jike a tyrant, and rappeth out his thunder-cracks and cursings against the miserable and terrified in conscience ; which things may be seen in his bulls, and especially in that bull touching the Lord’s Supper. The bishops also do their duty never a whit better. They teach not the Gospel, they are not careful for the savmg of men’s souls, but only they seek lordship and sovereignty over them, and therefore their speakings and doings are altogether to maintain and support the same; In like manner are all the vain-glorious doctors and teachers affected. Verse 6. That so soon. Ye see how Paul complaineth, that to fall in faith is an easy matter. In respect whereof, he warneth thefaithful in another place, “that he which standeth, should take heed that he fall not.” (1 Cor. x. 12.) We also do daily prove by experience, how hardly the mind conceiveth and retaineth a sound and steadfast faith. Also with what great difficulty a perfect people is gotten to the Lord. A man may labour half a score years ere he shall get some little church to be rightly and religiously ordered; and, when it is so ordered, there creepeth in some mad brain, yea anda very unlearned idiot, which can do nothing else but speak slanderously and spitefully against sincere preachers of the word, and he in one moment over- throweth all. Whom would not this wicked and outrageous dealing move? We, by the grace of God, have gotten here at Wittenberg, the form of a Christian church. ‘The word among us is purely taught, the sacraments are rightly used, exhortations and prayers are made also for all estates; and, to be brief, all things go forward prosper- ously. ‘This most happy course of the Gospel some mad head would soon stop, and, im one moment, would overturn all that we, in many years, with great labour have builded. Even so it befell to Paul, the elect vessel of Christ, He had won the churches of Galatia with great care and travail, which the false apostles, in a short time after his departure, overthrew, as this and divers other of his Epistles ‘do witness. So great is the weakness and wretchedness of this present life, and we so walk in the midst of Satan’s snares, that one fan- tastical head may destroy and utterly overthrow, in a.short space, all 116 COMMENTARY ON’ GALATIANS) that which many true ministers, labouring night and day, have builded up many years before. ‘This we learn at this day by experience to our great grief, and yet we cannot remedy this enormity, | ©) _ Seeing then that the church is so soft and so tender ‘a thing, and is so soon overthrown, men must watch cheerfully” against ‘these fantastical spirits; who, when they have heard two sermons, or have read a few leaves in the Holy Scriptures, by and by they make them- selves masters and comptrollers of all learners and teachers, contrary to the authority of all men. Many such also thou mayest find at this day among handicraftsmen, bold and malapert fellows, who, because they have been tried by no temptations, did never learn to fear God, nor had any taste or feeling of grace. ‘These, for that they are void of the Holy Ghost, teach what liketh themselves best, and such things as are plausible and pleasant to the common people. Then the unskilful multitude, longmg to hear news, do by aad by join themselves unto them. Yea, and many also, which think them-_ selves well seen in the doctrine of faith, and after a sort have been tried with temptations, are seduced by them. Since that Paul therefore, by his own experience, may teach us, that congregations, which are won by great labour, are easily and soon overthrown, we ought with singular care to watch against the devil rangmg every where, lest he come while we sleep, and sow tares among the wheat. For though the shepherds be never so watchful and diligent, yet is the Christian flock m danger of Satan. For Paul, as I said, with singular study and diligence, had planted churches in Galatia, and yet he had scarcely set his foot, as they say, out.of the door, but by and by the false apostles overthrew some, whose fall afterward was the cause of great ruin in the churches of Galatia. This so sudden amd so great a loss, no doubt, was more bitter unto the Apostle than death itself. Therefore Jet us watch diligently, first, every one for himself, secondly, all teachers, not only for themselves, but also for the whole church, that we enter not into temptation. Verse 6. Ye are removed away. Here once again he useth nota sharp, but'a most geutle word. He saigh not, 1 marvel that ye so suddenly fall away, that ye are so disobedient, light, inconstant, unthankful; but that ye are so soor removed. As if he should say, Ye are altogether patients or sufferers : for ye have done no harm, but ye have suffered and received harm. ‘To the intent, therefore, that he might call back again those back- slidexs, he rather accuseth those that did remove, than those that were removed, and yet very modestly he blameth them also, when he complaineth that they were removed. As if he would say, Albeit E embrace you with a fatherly affection, and know that ye are deceived, ~~ not by your own default, but by the default of the false apostles ; yet notwithstanding I would have wished, that ye had been grown up a little COMMENTARY ON GALATIANS. qiy s more in the: strength of sound doctrine. Ye took not hold exiough upon the word, ye rooted not’ yourselves deep enough in it, and. ‘that is the cause that with, so light a blast of wind ye are carried and removed. Jerom thinketh, that Paul meant to interpret this word (Galatians) by alluding to. the Hebrew word Galath, which is as much, as to say, fallen or carried away: as though he would say, Ye. are right Galatians, both in name and im deed; that: is to say; fallen or removed away. Some think that the Germans are descended of the Galatians. Neither is this divination perhaps untrue. For the Germans are not.much unlike to them in nature. And I myself also am constrained to wish to my countrymen more steadfastness and constancy: for, in all things we do, at the first brunt we be very hot : but when the heat of our affections is allayed, anon we become more slack; and look, with what rashness we begin things, with the same we give them over, and utterly reject them. At the first, when the light of the Gospel, after so great darkness of men’s traditions, began to appear, many were zealously turned to godliness: they heard sermons greedily, and had the ministers ‘of God’s word in reverence. But now, when religion is happily reformed with so great increase of God’s word, many which before seemed to be earnest disciples, are become contemners and very enemues thereof ; who not only cast off the study and zeal of God’s word, and despise the ministers thereof, but also hate all good learning, and become plain hogs and belly-gods, worthy, doubtless, to be coemyeoed unto the foolish and inconstant Galatians. Verse 6. From Him that hath called you in the grace of Christ. This place is somewhat doubtful, and therefore it hath a double understanding. The first is : “From that Christ that bath called'vou in grace.” The other is: “ From him ;” that is to say, from God which hath called you in the grace of Christ. I embrace the former. For it liketh me, that even as Paul, a little before, made Christ the Redeemer, who by his death delivereth us from this present evil world; also the giver of grace and peace equally with God the Father ; so he should make him here also the caller in grdce ; for Paul’s special purpose is, to beat into our minds the benefit of Christ, by whom we come unto the Father. ‘There is also in these words “from Him that hath called us in grace,” a great vehemency ; wherein is contained withal a contrary relation, as if he should say, Alas! how lightly do you suffer yourselves to be withdrawn and removed from Christ, which hath called you; not as Moses did, to the law, works, sins, wrath, and damnation, but altogether to grace! | So we also complain at thisday with Paul, that the blindness and perverseness of men is horrible, in that none will! receive the doctrine of grace and salvation. Or if there be any that receive it, yet they quickly slide back again, and fall from it s whereas, 118 COMMENTARY ON GALATIANS: notwithstanding, it bringeth with it all good things, as well ghostly as bodily, nataely, forgiveness of sms, true righteousness, peace of conscience, and everlasting life. Moreover, it bringeth light and sound judgment of all kinds of doctrine and trades of life; it ap- proveth and establisheth civil government, household government, and all kinds of life that are ordained and appointed of God; it rooteth up all doctrines of error, sedition, confusion, and stich-like ; and it putteth away the fear of sin and death ; .and, to be short, it dis- covereth all thesubtle sleights and works of the devil, and openeth the benefits and love of God towards us in Christ. What, with a mis- chief, means the world to hate this word, this glad tidings of ever- lasting comfort, grace, salvation, and eternal life, so bitterly, and to persecute it with such hellish outrage ? Paul before called this present world evil and wicked, that is to say, the devil’s kingdom ; for else it would acknowledge the benefit and mercy of God. Forasmuch as it is under the power of the devil, therefore doth it most spitefully hate and persecute the same, loving darkness, errors, aud the kingdom of the devil, more than the light, the truth, and the kingdom of Christ. (John, 11, 19.) And this it doth not through ignorance or error, but through the malice of the devil; which thing hereby may sufficiently appear, in that Christ, the Son of God, by giving himself to death for the sins of all men, hath thereby gained nothing else of this perverse and damnable world, but that for this his inestimable benefit it blasphemeth him, and persecuteth his most healthful word, and fain would yet still nail him to the cross if it could ; therefore, not only the world dwelleth in darkness, but it is darkness itself, as it is written in the first of John. Paul therefore standeth much upon these words: “ From Christ who hath called you ;” as though he would say, My preaching was not of the hard laws of Moses, neither taught I that ye should be bond-slaves under the yoke: but I preached the only doctrine of grace and freedom from the law, sin, wrath, and damnation, that is to say, that Christ hath mercifully called you in grace, that ye should be freemen under Christ, and not bondmen under Moses, whose disciples ye are now become again by the means of your false apostles, who, by the law of Moses, called you not unto grace, but unto wrath, to the hating of God, tosin, and death. But Chnist’s calling bringeth grace and saving health; for they that be called by him, instead of the law that worketh sorrow, do gain the glad tidings of the Gospel, and are translated out of God’s wrath into his favour, out of sm into righteousness, and out of death into life. And will you suffer yourselves to be carried, yea, and that so soon, and so easily, another way, from such a living fountain, full of grace and life? Now, if Moses call men to God’s wrath, and to sm, by the law of God, whither shall the Pope call men by his own tra- ditions ?. The other sense, that the Father calleth in the grace of Christ, is also good ; but the former sense concerning Christ serveth more fitly for the comforting of afflicted consciences. : COMMENTARY ON GALATIANS. 119 Verse 6. Unto another Gospel. Here we may learn to espy the crafty sleights and subtleties of the devil. No heretic cometh under the title of errors and of the devil, neither doth the devil himself come a3 a devil in his own likeness, especially that white devil which we spake of before. Ye, even the black devil, which forceth men to manifest wickedness, maketh 2 cloak for them to cover that sin which they commit, or purpose to commit. The murderer, in his rage, seeth not that murder is so great and horrible a sin as it is indeed, for that he hath a cloak to cover the same. Whoremongers, thieves, covetous, persons, drunkards, and such other, have wherewith to flatter themselves, and cover their sins. So the black devi] also cometh out disguised and counterfeit in all his works and devices. But in spiritual matter, where Satan cometh forth not black, but white, in this likeness of an angel, or of Ged himself, there he passeth himself with most crafty dissimulation, and wonderful sleights, and is wont to set forth to sale his most deadly poison for the doctrine of grace, for the word of God, for the Gospel of Christ. For this cause, Paul calleth the doctrine of the false apostles Satan’s ministers, a: Gospel also, saying, “ Unto another Gospel ;.” but in derision; as though he would say, Ye Galatians have now other evangelists, ‘and another Gospel : my Gospel is now despised of you: it is now no more im estimation among you. Hereby it may easily be gathered, that these false apostles had condemned the Gospel of Paul among the Galatians, saying, Paul indeed hath begun well, but to have begun it well is not enough, for there remain yet many higher matters ; like as they say in the fifteenth chapter of the Acts, “ It is not enough for you to believe in Christ, or to be baptized, but it behoveth also that ye be circumcised; for except ye be circumcised after the law of Moses, ye cannot be saved.” This is as much 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 can- not manifestly condemn us, they say: These Lutherans have the spirit of fearfulness, they dare not frankly and freely profess the truth, and go through with it. Indeed, they have laid a foundation, that is to say, they have well taught faith in Christ; but the beginning, the middle, and the end, must be joined together. To bring this to pass, God hath not given it unto them, but hath left it unto us. —So 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 ministers, but fair and white; and to the end he may appear to be such a one, he setteth forth and decketh all his words and works with the colour of truth, and with the name of God. Hereof is sprung that common proverb among the Germans, “ Tu God’s name beginneth all mischief!” £20 COMMENTARY ON GALATIANS:: Wherefore let us learn, that this is a special point of the devil’s cunning, that if be cannot hurt by persecuting and destroying, he doth it under a colour of correcting and building up. So now-a-days he persecuteth us with power and sword, that when we are ofice taken away and dispatched, he may not only deface the Gospel, but utterly overthrow it. But hitherto he hath prevailed nothing, for he hath slain many who have constantly confessed this our doctrine to be holy and heavenly, through whose blood the church is not destroyed, but watered. Forasmuch, therefore, as he could prevail nothing that way, he stirreth up wicked 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 vo- cation to teach the first principles of Christian doctrine, and that the mysteries of the Scriptures are revealed unto them from above, by God himself; and that they are called for this purpose, that they should open them to the world. After this manner doth the devil hinder the course of the Gospel, both on the nght 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 without ceasing, to read the Holy Scriptures, to cleave fast unto Christ and his holy word, that we may overcome the devil’s subtleties, with the which he assaileth us both on the right hand and on the left. “ For we wrestle not against flesh and blood, but against rule, agaist power, against the worldly governors, the princes of the darkness of this world, against the spiritual wickednesses in heavenly things.” Verse 7. Which is not another Gospel, but that there be some which trouble you. Here again he excuseth the Galatians, and most bitterly reproveth the false apostles ; as though he would say, Ye Galatians are borne iu hand, that the Gospel, which ye have received of me, is not the true and sincere Gospel, and therefore ye think ye do well to receive that new Gospel which the false apostles teach, and seemeth to be better than mine. I do not so much charge you with this fault as those disturbers which trouble your consciences, and pull you out of my hand.—Here you see again how vehement and hot he is against those deceivers, and with what rough ard sharp words he paimteth them out, calling them troublers of the churches, which do nothing else but seduce and deceive innumerable poor consciences, giving occasions of horrible mischiefs and calamities in the congregations. This great enormity we also at this day are constrained to see, to the creat grief of our hearts, and yet are we no more able to remedy it than Paul was at that time. This place witnesseth, that those false apostles had reported Paul to be an unperfect Apostle, and also a weak and erroneous preacher ; therefore he again here calleth them the troublers of the churches, and overthrowers of the Gospel of Christ. ‘Thus they condemn each COMMENTARY ON GALATYANS. 121 other. “The false apostles condemned Paul, and Paul again the false apostles. The like contending and condemning 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 con- demn the ungodly. The Papists, and the fantastical spirits, do at this day hate us deadly, and condemn our doctrine. as wicked and erroneous ; yea, moreover, they lie in wait for our goods and lives: and we again do, with a perfect hatred, detest and condemn their cursed and blas- phemous doctrine. In the mean time, the miserable people are at no stay, wavering hither and thither, as uncertain and doubtful to which part they may lean, or whom they may safely follow; for it is not given to every one to judge christianly of such weighty matters : but the end will show which part teacheth truly, and justly condemn the other. Sure it is, that we persecute no man, oppress no man, pat no man to death, neither doth our doctrine trouble men’s con- sciences, but delivereth them out of innumerable errors and snares of the devil. For the truth hereof, we have -the testimony of many good men who give thanks unto God, for that, by our doctrine, they have received certain and sure consolation to their consciences. Wherefore, like as Paul at that time was not to be blamed that the churches were troubled, but the false apostles; so at this day it is not our fault, but the fault of the Anabaptists, and such frantic ‘spi- rits, that many and great troubles are in the church. at here diligently, that every teacher of works, and of the righteousness of the law, is a troubler of the church, and of the consciences of men. And who would ever have believed that the Pope, cardinals, bishops, monks, and that whole synagogue of Satan, especially the founders of those religious orders (of which number, nevertheless, God might save some by miracle), were troublers of men’s consciences? Yea, verily, they be yet far worse than were those false apostles; for the false apostles taught, that, besides faith in Christ, the works of the law of God were also necessary to salya- tion; but the Papists, omitting faith, have taught meu’s traditiotis and works not commanded of God, but devised by themselves with- out and against the word of God: and these have they not only made equal with the word of God, but also exalted them far above it. But the more holy the heretics seem to be in outward show, so much the more mischief they do; for if the false apostles had not been endued with notable gifts, with great authority, and a show of holiness, and had not vaunted themselves to be Christ’s ministers, the Apostles’ disciples, and sincere preachers of the Gospel, they could not so - easily have defaced Paul’s authority, and led the Galatians out of the way. - : Now, the cause why he setteth himself so sharply against them, calling them the troublers of the churches, is, for that, besides faith in Christ, they taught that circumcision, and the keeping of the law, " Was necessary to salvation, The which thing Paul himself witnesseth I 122 COMMENTARY ON GALATIANS. in the fifth chapter following; and Luke, in the fifteenth of the _ Acts, declareth the same thing in these words: ‘“ That certam men -coming down from Judea, taught the brethren, saymg, Except ye be circumcised after the custom of Moses, ye cannot be saved.” (Acts, xv. 1.) Wherefore the false apostles most earnestly and obsti- nately contended that the law ought to be observed; unto whom the stiff-necked Jews forthwith joined themselves, and so afterwards easily persuaded such as were not established in the faith, that Paul was mot a sincere teacher, because he regarded not the law, but preached such a doctrine as did abolish and overthrow the law. For it'seemed unto them a very strange thing, that the law of God should utterly be taken away, and the Jews, which had always until that time been counted the people of God, to whom also the promises were made, should now be rejected: yea, it seemed yet a more strange thing unto them, that the Gentiles, bemg wicked idolaters, should attam to this glory and dignity, to be the people of-God, without circumcision, and without the works of the law, by grace only, and faith in Christ. These things had the false apostles amplified and set forth to the uttermost, that they might bring Paul into more hatred among the Galatians. And to the end that they might set them the more sharply against him, they said, that he preached unto the Gentiles freedom from the law, to bring into contempt, yea, and utterly to abolish the law of God and the kingdom of the Jews, contrary to the law of God, contrary to the custom of the Jewish nation, contrary to the example of the Apostles, and, to be short, contrary to his own example ; wherefore he was to be shunned as an open blasphemer against God, and a rebel against the whole commonweal of the Jews, saying, that they themselves ought rather to be heard, who, besides that they preached the Gospel rightly, were also the very disciples of the Apostles, with whom Paul was never conversant. By this policy _they defamed and defaced Paul among the Galatians, so that by this their perverse dealing, of very necessity, Paul was compelled with all his might to set himself against these false apostles, whom he boldly reproveth and condemneth, saying, that they are the troublers ~ of the churches, and overthrowers of Christ's Gospel, as followeth, Verse 7. And intend to pervert the Gospel of Christ. That is to say, they do not only go about to trouble you, but also: utterly to abolish and 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 la- boureth by them utterly to overthrow the Gospel, and never resteth till he hath brought it to pass. Yet such perverters of the Gospel can abide nothing less than to hear that they are the apostles of the devil; nay, rather they glory above others in the name of Christ, and boast themselves to be the most sincere preachers of the Gospel. COMMENTARY ON GALATIANS. 193 But because they mingle the law with the Gospel, they must needs be perverters of the Gospel. For either Christ must remain, and the law perish, or the law must remain and Christ perish ; for Christ and the law can by no means agree and reign together in the con- science.-~Where the righteousness of the Jaw ruleth, there cannot the righteousness of grace rule; and again, where the righteousness of grace reigneth, there cannot the righteousness of the law reign; for one of them must needs give place unto the other. And if thou canst not believe that God will forgive thy sins for Christ’s sake, whom he sent into the world to be our high-priest; how then, [ pray thee, wilt thou believe that he will forgive the same for the works of the law, which thou couldest never perform; or for thine own works, which (as thou must be constrained to confess) be such, as it is im- possible for them to countervail the judgment of God ? Wherefore, the doctrine of grace can by no means stand with the doctrine of the law. The one must simply be refused and abolished, and the other confirmed and established. For as Pau! 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 oyercometh 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 righteousness of the flesh carry a goodly show; and by this means, the righteousness of grace and faith is lost, and the other righteous- ness of the law and works advanced and maintained. But this is our comfort, that the devil with all his limbs, cannot do what he would. He may trouble many, but he cannot overthrow Christ’s Gospel. The truth may be assailed, but vanquished it cannot be; for the word of the Lord endureth for ever. It seemeth to be a light matter to mingle the law and the Gospel, faith and works, together; but it doth more mischief than a man’s reason can conceive; for it doth not only blemish and darken the knowledge of grace, but also it taketh away Christ, with all his be- nefits, and it utterly overthroweth the Gospel, as Paul saith in this place. The cause of this great evil is our flesh, which, being plunged in sins, seeth no way how to get out but by works, and therefore it would live in the righteousness of the law, and rest in the trust and confidence of her own works. Wherefore, it is utterly ignorant of the doctrine of faith and grace, without the which, notwithstanding, it is impossible for the conscience to find rest and quietness. It appeareth also by these words of Paul, “ And intend to pervert the Gospel of Christ,” that the false apostles were exceeding bold and shameless, which with all their might set themselves against Paul; wherefore he again, using his spirit of zeal and fervency, and being fully persuaded of the certainty of his calling, setteth himself strongly against them,and wonderfully magnifieth his ministry, saying 3 124 COMMENTARY ON GALATIANS. Verse 8. But though that we, or an angel from hedven, preach unto you otherwise than that we have preached unto you, let him be accursed. Here Paul casteth out very flames of fire, and his zeal is so fer- vent, that he beginneth also almost to curse the angels. Although, saith he, that we ourselves, even I and my brethren Timothy and Titus, and as many as teach Christ purely with me (I speak not now of those seducers of consciences); ‘ yea, or if an angel from heaven preach unto you,” &c. notwithstanding I would rather, that I my- self, my brethren, yea, and the very angels from heaven also, should be holden accursed, than that my Gospel should be overthrown. ‘This is indeed a vehement zeal, that he dare so boldly curse, not only himself and his brethren, but also even an angel from heaven. The Greek word anathema, in Hebrew herem, signifieth a thing accursed, execrable, and detestable, which hath nothmmg to do; no participation or communion with God. So saith Joshua: “ Cursed be the man before the Lord, that raiseth up and buildeth this city Jericho.” (Josh. vi. 26.) And in the last of Leviticus it is written : “‘ Nothing separate from the common use, which shall be separate - from man, shall be redeemed, but die the death, whether it be man or beast.” So God hath appointed Amalek, and certain other cities, accursed by God’s own sentence, should be utterly rased and de- stroyed. This is then the mind of Paul: “ 1 had rather that myself, and other my brethren, yea, and an angel from heaven, should be. accursed, than that we or others should preach any other Gospel than that we have preached already.” So Paul first curseth himself; for cunning artificers are wont first to find fault with themselves, that they may the more freely and sharply afterwards reprove others. Paul therefore concludeth, that there is no other Gospel besides that which he himself had preached. But he preached not a Gospel | which he had himself devised, but the same which God promise before by his prophets in the Holy Scriptures (Rom. i.) ; therefore he pronounceth himself and others, yea, even an angel from heaven, to be undoubtedly accursed, if they teach any thing contrary to the former Gospel: for the voice of the Gospel once sent forth, shall not be called back again till the day of judgment. Verse 9. As we said before, so say we now again, if any man preach unto you otherwise than that you have received, let him be accursed. _ He repeateth the self-same thing, only changing the persons. Before he cursed himself, his brethren, and an angel from heaven ; here, if there be any (saith he) besides us, which preach unto you any other Gospel than that ye have received of_us, let them also be accursed, Therefore, he plainly excommunicateth and curseth all teachers im COMMENTARY ON GALATIANS. c 195 general, himself, his brethren, an angel, and moreover all others whatsoever, namely, all those false teachers his adversaries. Here appeareth an exceeding great fervency of spirit in the Apostle, that he dare curse all teachers throughout the whole world and in heaven, which pervert his Gospel and teach any other: for all men must either believe that Gospel that Paul preached, or else they must be accursed and condemned. Would to God this terrible sentence of the Apostle might strike a fear into their hearts that seek to pervert the Gospel of Paul; of which sort, at this day (the more it is to be lamented) the world is full. it This changing of persons is here to be marked. For Paul speak- eth otherwise in his first cursing, than he doth in the second. In the first he saith, “If we, or an angel from heaven, preach unto you any other Gospel than that we have preached unto you;” in the se-~ cond, “ ‘Than that ye have received.” And this he doth of purpose, lest the Galatians should say, We, O Paul, do not pervert the Gos- pel that thou hast preached unto us: we understood thee not rightly, but the teachers that came after thee have declared unto us the true meaning thereof. ‘This (saith he) will I in no case admit. They ought to add nothing, neither to correct it; but that which ye heard of me is the sincere word of God: let this only remain. . Neither do I desire myself to be another manner of teacher than I was, nor you other disciples. Wherefore, if ye hear any man bringing “any other Gospel than that ye have heard of me, or brageing that he will deliver better things than ye haye received of me, let him and his disciples be both accursed. -. The first two chapters, in a manner, contain nothing else but de- fences of his doctrine, and confutations of errors; so that, until he cometh to the end of the second chapter, he toucheth not the chiefest matter which he handleth in this Epistle, namely, the article of jus- tification. Notwithstanding, this sentence of Paul ought to admouisly us, that so many as think the Pope to be the Judge of the Scripture, are accursed: which thing the popish schoolmen have wickedly taught, standing upon this ground: "The church hath allowed four Gospels only, therefore there are but four ; for if it had allowed more, there had been more. Now, seeing the church might receive and allow such and so many Gospels as it would, therefore the church is above the Gospel. A goodly argument, forsooth.—I approve the Scrip- ture ; ergo, 1am above the Scripture! John Baptist acknowledgeth and confesseth Christ, and pointeth to him with his finger ; therefore he is above Christ! The church approveth the Christian faith and doctrine ; therefore the church is above them! For the overthrow- ing of this their wicked and blasphemous doctrine, thou hast here a plain text like a thunderbolt, wherein Paul subjecteth both himself and an angel from heaven, and doctors upon earth, and all other teachers and masters whatsoever, under the authority of the Serip- ture ; for they ought not to be masters, judges, or arbiters, but only witnesses, disciples, and confessors of the church, whether it be the Pope, Luther, Augustine, Paul, or an angel from heaven, Neither 13 wea 126 COMMENTARY ON GALATIANS. ought any doctrine to be taught or heard in the church besides the pure word of God, that is to say, the Holy Scripture ; otherwise,’ accursed be both the teachers and hearers together with their doctrine. Verse 10. For now preach I man’s doctrine, or God’s? "These words are spoken with the same vehemency of spirit that the former were; as if he would say, Am I, Paul, so unknown amongst you, which have preached so openly m your churches?) Are my bitter conflicts, and so many sbarp battles against the Jews, yet un- cnown unto you? It appeareth (I think) sufficiently unto you by my preaching aud by so many and so great afflictions which [ have suffered, whether I serve men or God; for ail men see that by this my preaching I have not only stirred up persecution against me in every place, but have also procured the cruel hatred both of mine own nation, and of all other men. I show, therefore, plamly enough, that I seek not by my preaching the favour or praise of men, but to set forth the benefit and glory of God. Neither do we seek the favour of men by our doctrine; for we teach that all men are wicked by nature, and the children of wrath. We condemn man’s free-will, his strength, wisdom, and righteous- ness, and all religion of man’s own devising: and, to be short, we say that there is nothing in us that is able to deserve grace, and the forgiveness of sins; but we preach, that we obtain this grace by the free mercy of God only, for Christ’s sake: for so the heavens show forth the glory of God, and his works, condemning all men generally with their works. (Eph. ii. 3.) This is not to preach for the favour of men and of the world; for the world can abide nothing less than to hear his wisdom, righteousness, 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, persecutions, excommunications, murders, and condemnations, must needs follow. If then (saith Paul) they see other matters, why see they not this also, that I teach the things that are of God, and not of men? that is to say, that [ seek no man’s favour by my doctrine, but I set out God’s mercy, offered unto us in Chnist; for if I sought the favour of men, I would not condemn their works. Now, forasmuch as I con- demn men’s works, that is to say, because I show God’s judgment out of his word (whereof I am a minister) against all men, how that they are sinners, unrightcous, wicked, children of wrath, bond-slaves of ihe devil, and dammed, and that they are not made righteous by. works or by circumcision, but by grace only, and faith in Christ; therefore I procure unto myself the deadly hate of men; for they can abide nothing less than to hear that they are such; nay, rather, they would be praised for wise, righteous, and holy. Wherefore, this Wits COMMENTARY ON GALATIANS. 127° nesseth sufficiently; that I teach not man’s doctrine. After the same manner Christ speaketh also in the seventh of John: “ ‘The world , cannot hate you, but me it hateth, because I testify of it that the works thereof are evil” (John, vil. 7); and in the third of John, “ This is condemnation, that light is come into the world, and men loved darkness more than light, because their works are evil.” (John, ii. 19.) Now, that I teach the things which are of God, saith the Apostle, hereby it may sufficiently appear, that I preach the only grace, the mercy, the goodness, and the glory of God. Moreover, he that speaketh, as Christ saith, those things which his Lord and Master hath commanded him, and glorifieth not himself, but Him whose , messenger he is, bringeth and teacheth the true word of God. But I teach those things only which are commanded me from above: neither glorify I myself, but Him that sent me. Besides that, I stir up against myself the wrath and indignation of both the Jews and Gentiles: therefore my doctrine is true, sincere, certain, and of God, neither can there be any other, much less any better, than this my doctrine is. Wherefore, whatsoever doctrine else teacheth not. as mine doth, that all men are sinners, and are justified by faith only in Christ, must needs be false, wicked, blasphemous, accursed, and devilish ; and even such also are they which either teach it or receive it. So we with Paul do boldly pronounce all such doctrine to be ac- cursed 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 Godalone, whose only grace and mercy we preach, despising and treading under foot whatsoever is of ourselves. Who-, soever he be then which shall teach any other Gospel, or that which is contrary to ours, let us be bold to say, that he is sent of the devil, and hold him accursed. Verse 10. Or go I about to please men? That is, do I serve men or God? he hath always a glance at the false apostles. These, saith he, must needs seek to please and to. flatter men: for by this means they seek, that they again may glory in their flesh. Moreover, because they will not bear the hatred and persecution of men, they teach circumcision, only to avoid the per- secution of the cross, as followeth in the fifth chapter. So at this day ye may find many which seek to please men; and to the end they may live in peace and security of the flesh, they teach the things which are of men, that is to say, wicked things, or else they allow the blasphemies and wicked judgments of the adversaries, contrary to the word of God, against their own conscience, that they may keep still the favour of princes and bishaps, and enjoy their goods. But we, because we endeavour to please God and not men, do stir up against us the malice of the devil, and hell itself: we suffer he a a COMMENTARY ON GATATIANS. > the reproaches and-slanders of the world, death, and all the mischiefs © than can be devised against us. : So saith Paul here, “I seek not to please men,”’ that they may praise my doctrine, and report me to be an excellent teacher, but I desire only that my doctrine may please God ; and by this means I make men my mortal enemies. Which thing I find by experience to be most true; for they reguite me with infamy, slander, imprisonnient, and the sword. Contrariwise, the false apostles teach the things that are of men, that is to say, such things’as be pleasant aiid plausible to man’s reason, and that to thé end they may live'in ease, and purchase the favour, good-will, and praise of the people. And such men find that they seek for: for they are praised and magnified of men. So'saith Christ also” (Matt. vi.), “that hypocrites'do all things to be praised of men.” And in’ the fifth of John he sharply reproveth such : “* How cami ye believe,” saith he, ‘ which receive honour one of another, and seek not the honour that cometh of God alone ?” The things which Paul hath ‘hitherto taught, are in a ‘manner examples only. In the mean time, notwithstanding, he is very earnest every where in proving his doctrine to be sincere and sound. ' ‘Therefore he exhorteth the Galatians that they forsake it not for any other doctrine. Verse 10. For if I should yet please men, I were not the servant of God.” - These things are to be’ referred to the whole office atid ministry of Paul; to show what a‘contrariety there was between his con- versation before in the Jewish law, and his conversation now under the Gospel: as if he would say, Do ye think that I go about 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 perse- cution? As though he would say, Do ye not see and hear of my daily conflicts, great persecutions and afflictions? After I was con- verted and called to the office of apostleship, I never taught man’s doctrine, neither sought I to please men, biit'God alone. That is to, say, I seek not by my ministry and doctrine the praise and favour of men, but of God, ; is Here again is to be marked, how maliciously’and craftily the false apostles went about to bring Paul into hatred among the Galatians. "Lhey 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 circumcision and the law ought to be kept : which thing he himselfalso by his example had allowed, because he had circumcised Timothy according to the law, had purified himself with other four men in the temple at Jerusalem, andhad shaven his head at Cenchrea, (Acts, xvi. 3. xvii, 18.) These things they craftily surmised, that 4 COMMENTARY ON GALATIANS. 1289 Paul, by the commandment and authority of the Apostles, was constrained to do: which notwithstanding he had kept as indifferent, bearing with the infirmity of the weak brethren, which yet understood not the Christian liberty, lest they should be offended. To whose cavillations thus he answereth: How true it is which the false apostles forge agamst me for the overthrowing of my Gospel, and setting up of the law and circumcision agai, the maiter itself sufficiently de- clareth. For if { would preach the law and circumcision, and com- mend the strength, the power, and the will of man, | shouid not be 30 odious unto them, but should please them. Verse 11, 12. Now I certify you, brethren, that the Gospel which was preached of me, was not after man. For neither received I it of man, neither was [ taught it but by the re- velation of Jesus Christ. : Here is the principal point of this matter: which contaimeth 2 confutation of his adversaries, and a defence of his doctrine, to the end of the second chapter. Upon this he standeth, this he urgeth, and with an oathconfirmeth, that he Jearned not his Gospel of a man, but received it by the revelation of Jesus Christ. And in that he sweareth he is constrained so to do, that the Galatians may believe him, and also, that they should give no ear to the false apostles, whom ~ he reproveth as liars, because they had said, that he jearned and go Se Gospel of the Apostles. ere he saith that his Gospel is not after man, he meaneth not that his Gospel is not earthly, for that is manifest of itself: and the false apostles bragged also that their doctrine was not earthly but heavenly: but he meaneth, that he learned not his Gospel hy the ministry of men, or received it by any earthly means, as we all learn it either by the ministry of men, or else receive it by some earthly means, some by hearing, some by reading, and some by writing: but he received the same only by the revelation of Jesus Christ. If any man list to make any other distinction, | am not against it. Here . the Apostle showeth by the way, that Christ is not only man, but that he is both God and very man, when he saith, that he received not his Gospel by man. Now, Paul received his Gospel in the way as he was going to Damascus, where Christ appeared unto him, and talked with him. Afterwards also he talked with him in the temple at Jerusalem. But he receivéd his Gospel in the way, a5 Luke reciteth the story in the ninth of the Acts. “ Arise,” saith Christ, “and go into the city, and it shall be told thee what thou must do.” He doth not bid hin go into the city, that he might learn the Gospel of Ananias: but Ananias was bid to go and baptize him, to lay his hands upon him, to commit the ministry of the word unto him, and to commend him unto the church, and not to teach him the Gospel, which he had received afore, as he glorieth in the same place, by the only reve- 130 COMMENTARY ON GALATIANS. lation of Jesus Christ. And this Ananias himself confesseth, saying, - Brother Saul, the Lord which appeared to thee in the way, hath sent me, that thou mightest receive thy sight.” Therefore he received not his doctrine of Ananias, but being already called, lightened and taught of Christ in the way, he was sent to Ananias that he might also have the testimony of men, that he was called of God to preach the Gospel of Christ. This Paul was constrained to recite, to put away the slander of the false apostles, who laboured to bring him into hatred with the Galatians, saying that Paul was inferior to the rest of the Apostles’ scholars, who had received of the Apostles that which they taught and kept: whose conversation also they had seen a long time, and that Paul himself had also received the same things of them, although he did now deny it. Why then would they rather obey an inferior, and despise the authority of the Apostles themselves, who were not only the fore-elders and teachers of the Galatians, but also of all the churches throughout the whole world? This argument, which the same Apostles grounded upon the authority of the Apostles, was strong and mighty, whereby the Gala- tians were suddenly overthrown, especially im this matter. 1 would never have believed, had I not been taught by these examples of the _ churches of Galatia, of the Corinthians and others, that they which had received the word of God in the beginning with such joy, among . whom were many notable men, could so quickly be overthrown. O good Lord, what horrible and infinite mischiefs may one only argu- ment easily bring? which so pierceth a man’s conscience, when God withdraweth his grace, that in one moment he loseth all together. By this subtilty then the false apostles did easily, deceive the Galatians, being not fully established and grounded,. but as yet weak in the faith. Moreover, the matter of justification is brittle : not of itself, for of itself it ismost sure and certain, but in respect of us. Whereof L myself have good experience. For I know im what hours of darkness I sometimes wrestle. I know how often I suddenly lose the beams of the Gospel and grace, as being shadowed from me with thick and dark clouds. Briefly I know in what a slippery place even such also do stand, as are well exercised and seem to have sure foot- ing in matters of faith. We have good experience of this matter: for we are able to teach it unto others, and this is a sure token that we understand it. But when im the very conflict we should use the Gospel, which is the word of grace, consolation, and life, there doth the law, the word of wrath, heaviness, and death, prevent the Gospel, and beginneth to rage, and the terrors which it raiseth up in the conscience, are no less than was that horrible show in the mount Sinai. So that even one place of the Scripture containing some threatening of the law (Exod. xix. 18) overwhelmeth aud drowneth, all consolations besides, and so shaketh all our inward powers, that it maketh us to forget justification, grace, Christ, the Gospel, and all together. COMMENTARY ON GALATIANS. 131 ‘Therefore in respect of us, it isa very brittle matter, because we are brittle. Again, we have against us even the one half of ourselves: that is to say, reason, and all the powers thereof. Besides all this, the flesh resisteth the spirit, which cannot believe assuredly that the promises of God are true. It fighteth therefore against the spirit, and, as Paul saith, ‘it holdeth the spirit captive” (Gal. v. 17. Rom. vil. 23); so that it cannot believe so steadfastly as it would. Wherefore, we teach continually, that the knowledge of Christ, and of faith, is no work of man, but simply the gift of God, who, as he createth faith, so doth he keep itin us. And even as he first giveth faith unto us through the word, so afterwards he exerciseth, increaseth, strengtheneth, and maketh perfect the same inus by the word. Therefore the greatest service that a man can do unto God, and the very sabbath of sabbaths, is, to exercise himself in true godli- ness, diligently to hear and to read the word. Contrariwise, there is nothiug more dangerous than to be weary of the word. He therefore that is so cold, that he thinketh himself to know enough, and beginneth by little and little to loath the word, that man hath lost Christ aud the Gospel, and that which he “ thinketh himself to know,” he attaineth only by bare speculation: and he is like unto a man, as St. James saith, ‘“ who beholding his face in aglass, goeth his way, and by and by forgetteth what his countenance was.” (Jam. i. 23, 24.) Wherefore let every faithful man labour and strive with all dili- gence to learn and to keep this doctrine : and to that end, let him use humble and hearty prayer, with continual study aud meditation of the word.—And when we have done never so much, yet shall we have enough to keep us occupied. For we have to do with no small enemies, but strong and mighty, and such as are in continual war against us, namely, our own flesh, all the dangers of the world, the law, sin, death, the wrath and judgment of God, and the devil himself, who never ceaseth to tempt us inwardly by his fiery darts, and outwardly by his false apostles, to the end that he may overthrow, if not all, yet the most part of us. ‘This argument therefore of the false apostles had a goodly show, and seemed to be very strong. Which also at this day prevaileth with many, namely, that the Apostles, the holy fathers, and their successors, have so taught; that the church so thinketh and believeth : moreover, that it is impossible that Christ should suffer his church so long time to err. Art thou alone, say they, wiser than so many holy men? wiser than the whole church ?—After this manner, the devil being changed into an angel of light, setteth upon us crafiily at this day, by certain pestiferous hypocrites, who say, We pass not for the Pope, we abhor the hypocrisy of monks, and such-like: but we would have the authority of the holy church to remain untouched, ‘The church hath thus believed, and taught, this long time. So have all the doctors of the primitive church, holy men, more ancient and, better learned than thou. Who art thou, that darest dissent from all these, and bring unto us a contrary doctrine ?. When Satan reasoneth thus, conspiring with the flesh and reason, then is thy conscience ¥39 COMMENTARY ON GALATIANS. terrified and utterly despaireth, unless thou constantly return to thyself again, andsay, Whether it be Cyprian, Ambrose, Augustine, either St. Peter, Paul, or John, yea, or an angel from heaven, that teacheth otherwise, yet this | know assuredly, that I teach not the things of men, but of God: that is to say, I attribute all things to God ‘alone, and nothing to man. When I first took upon me the defence of the Gospel, I remember that Doctor Staupitius, a worthy man, said thus unto me: “ This Hiketh me well, that this doctrme which thou preachest, yieldeth glory, and all things else unto God alone, and nothing unto man: for unto God there cannot be attributed too much glory, goodness, mercy,” &c. This’ saying did then greatly comfort and confirm me. And true itis, that the doctrine of the Gospel taketh from men all slory, wisdom, righteousness, &c. and giveth the same to the Creator alone, who made all things of nothing. (Matt. vi, 12.) We may also more safely attribute too much unto God, than unto man : for in this case I may say boldly : Be it so, that the church, Augustine and other doctors, also Peter and Apollos, yea, even an angel from heaven, teach a contrary doctrine, yet my doctrine is such, that it setteth forth and preacheth the grace and glory of God alone ; and in the matter of salvation, it condemneth the righteousness and wisdom of all men. In this I cannot offend, because I give both to God and man that which properly and truly belongeth unto them both. But thou wilt say, The church is holy, the fathers are holy. It is true : notwithstanding, albeit the church be holy, yet it is compelled to pray, “ Forgive us our trespasses.”. So, though the fathers be holy, yet are they saved through the forgiveness of sins. ‘Therefore neither am I to be believed, nor the church, nor the fathers, nor the Apostles, no, nor an angel from heaven, if we teach any thing against the word of God ; but let the word of God abide for ever : for else this areument of the false apostles had mightily prevailed against Paul’s doctrine. For imdceed it was a great matter, a great matter 1 say, to set before the Galatians the whole church, with all the “company of the Apostles, against Paul alone, but lately sprung up, and of small authority. This was therefore a strong argument, and concluded mightily. For no man saith willingly, that the church erreth; and yet it is necessary to say that it erreth, if it teach any thing besides or against God’s word. » Oa Peter, the chief of the Apostles, taught, both in life and doctrine, besides God's word ; therefore he erred, and was deceived. Neither did Paul dissemble that error, although it seemed to-be but a light fault, because he saw it would turn to the hurt of the whole church, but “ withstood him even to his face, because he walked not after the truth of the Gospel.” (Gal. 1i. 11.) Therefore neither is the church, nor Peter, nor the Apostles, nor angels from heaven, to be heard, unless they bring and teach the pure word of God. "his argument, ever at this day, is not a little prejudicial to our cause, For if we may neither believe the Pope, nor the fathers, nor COMMENTARY ON GALATIANS, 133 Luther, nor any other, except they teach us the pure word of God, whom shall we then believe ? who, in the mean while, shall certify our consciences, which part teacheth the pure word of God, we, or our adversaries ¢ for they brag that they also have the pure word of God, and teach it. Again, we-believe not the Papists, because they teach not the word of God, neither can they teach it. Contrariwise, they hate us most bitterly, and persecute us as most pestilent heretics and seducers of the people. Whatis to be done in this case? Shall it be lawful for every fantastical spirit to teach what himself listeth, seeing the world can neither hear nor abide our doctrine? For although we glory with Paul, that weteach the pure Gospel of Christ, yet we profit nothing, but are compelled to hear, that this our glorying is not only vain, rash, and arrogant, but also devilish and full of blasphemy. But if we abase ourselves, and give place to the rage of our adver- saries, then both the Papists and Anabaptists wax proud. The Anabaptists will vaunt that they bring and teach some strange thing which the world never heard of before. The Papists will set up again and establish their old abominations. Let every man therefore take heed, that he be most sure of his calling and doctrine, that he may-boldiy say with Paul, ‘ Although we, or an angel from heaven, preach unto you otherwise than that we have preached unto ‘you, let him be accursed,” (Gal. 1. 8.) Verse 13. For ye have heard of my conversation in times~ past, in the Jewish religion, how that I persecuted the church of extremely, and wasted it; and profited in the Jewish religion, above many of my companions of mine own nation. This place hath in it no singular doctrine. Notwithstanding, Paul allegeth here his own example, saying: I have defended the tradi- tions of the Pharisees, and the Jewish religion, more constantly than ye, and all your false teachers. Wherefore, if the righteousness of the law had been any thing worth, [had not turned back from it: in - the keeping whereof, notwithstanding, before I knew Christ, I did so exercise myself, and so profit therein, that [ excelled many of my companions of mine own nation. Moreover, I was so zealous in defence of the same, that I persecuted the church of God extremely, and wasted it. For having received authority of the high-priests, I put many ia prison (Acts, xxvi. 10); and when they should be put to death, I pronounced the sentence, and punished them throughout all the synagogues. I compelled them to blaspheme, and was so exceeding mad upon them, that I persecuted them even unto strange cities, 154 COMMENTARY ON GALATIANS. Verse 14. And was much more zealous of the traditions of my Sathers. He calleth not here the traditions of the fathers, pharisaical or human traditions : for in this place he treateth not of the pharisaical traditions, but of a far higher matter, and therefore he calletl even that holy of Moses, the fathers’ traditions; that is to say, received and left as an inheritance from the fathers. Vor these, said he, “when [ was in the Jewish religion, I was very zealous.” He speaketh after the same mamer to the Philippians (chap. mi. 6): «© As concerning the Jaw,” saith he, “ I was a Pharisee ; concerning zeal, [ persecuted the church ; and as concerning the righteousness of the law, I was unrebukable.” As though he would say: Here I may glory, and may compare with the whole nation of the Jews, yea, even with the best and holiest of all those which are of the cireum~ cision: let them show me, if they can, a more zealous and earnest defender of Moses’ law, than I have been. This thing (O ye Gala- tians) ought to have persuaded you not to believe these deceivers, which magnify the righteousness of the law, as a matter of great importance: whereas, if there were any cause to glory in the righteousness of the law, I have more cause to glory than any other. In like manner say I of myself, that before I was lightened with the knowledge of the Gospel, I was as zealous for the papistical laws and traditions of the fathers, as ever any was, most earnestly maintaining and defending them as holy and necessary to salvation. Moreover, I endeavoured to observe and keep them myself, as much as was possible for me to do; punishing my poor body with fasting, watching, praying, and other exercises, more than all they which at this day do so bitterly hate and persecute me, because now I take from them the glory of justifying by works and merits. For I was so diligent and superstitious in the observation hereof, that I laid more upon my body, than, without danger of health, it was able to bear. [ honoured the Pope of mere conscience, and unfeignedly, not seeking after prebends, promotions, and livings : but whatsoever I did, I did it with a single heart, of a good zeal, and for the glory of God. But those things which then were gainful unto me, now, with Paul, I count to be but loss for the excellency of the knowledge of Jesus Christ my Lord. But our adversaries, as idle bellies, and tried with no temptations, believe not that I and many others have endured such things: I speak of such, as with great desire sought for peace and quietness of conscience, which notwithstanding im so great darkness it was not possible for them to find. Verse 15, 16, 17. But when it had pleased God (which had separated me from my mother’s womb, and called me by his grace) to reveal his Son in me, that I should preach him among the Gentiles, immediately I communicated not with COMMENTARY ON GALATIANS. 155 fresh and blood. Neither came I again to Jerusalem, to them which were Apostles before me, but I went unto Arabia, and turned again unto Damascus. This is the first journey of Paul. And here he witnesseth, that straightway, after he was called by the grace of God, to preach Christ among the Gentiles, he went unto Arabia, without the advice of any man, to that work whereunto he was called. And this place witnesseth by whom he was taught, and by what means he came to the knowledge of the Gospel, and to his apostleship. “ When it had pleased God,” saithhe. 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 per- mitting, [ fell headlong into more abominable and outrageous sins, 1 persecuted the church of God, I was an enemy to Christ, I blas- phemed his Gospel; and, to conclude, I was the author of shedding much innocent blood. ‘This was my desert. In the midst of this cruel rage, I was called to such inestimable grace. What? Was it because of this outrageous cruelty? No forsooth. But the abundant grace of God, who calleth, and showeth mercy to whom he will, pardoned and forgave me all those blasphemies : and for these my horrible sins, which then I thought to be perfect righteousness, and an acceptable service unto God, he gave unto me his grace, the know- ledge of his truth, and called me to be an Apostle. We also are come at this day to. the knowledge of grace by the self-same merits. I crucified Christ daily in my monkish life, and blasphemed God through my false faith, wherem I then continually lived. Outwardly I was not as other men, extortioners, unjust, whoremongers : but I kept chastity, poverty, and obedience. More- over, I was free from the cares of this present life. [ was only given to fasting, watching, praying, saying of masses, and such-like. Not- withstanding, in the mean time, [ fostered under this cloaked holiness, and trust mine own righteousness, continual mistrust, doubtfulness, fear, hatred, and blasphemy against God. And this my righteousness was nothing else but a filthy puddle, and the very kingdom of the devil. For Satan loveth such saints, and accounteth them for his dear darlings, who destroy their own bodies and souls, and deprive themselves of all the blessings of God’s gifts. In the mean time, notwithstanding, wickedness, blindness, contempt of God, ignorance of the Gospel, profanation of the sacraments, blaspheming and treading of Christ under foot, and the abuse of all the benefits aud gifts of God, do reign in them at the full. To conclude, such saints are the bond-slaves of Satan, and therefore are driven to speak, think, and do whatsoever he will, although outwardly they seem to excel all others in good works, in holiness and strictness of life. ' Such we were under the Popedom : verily no less, if not more, contumelious and blasphemous against Christ and his Gospel, than Paul himself, aud specially I: for I did so highly esteem the Pope’s authority, that to dissent from him, even in the least point, I thought 136 COMMENTARY ON GALATIANS. it asin worthy of everlasting death. And thatwicked opinion caused me to think that John Hus was a cursed heretic, yea, and I accounted it an heinous offence, but once to think of him ; and I would myself, in defence of the Pope’s authority, have ministered fire and sword, for the burning and destroying of that heretic, and thought it an high service unto. God so to do. Wherefore if you compare publicans and harlots with these holy hypocrites, they are not evil. For they, when they offend, have remorse of conscience, and do not justify their wicked doings; but these menare so far from acknowledging thew abominations, idolatries, wicked will-worshippings, and ceremonies, to be-sins, that they affirm the same to be righteousness, and a most acceptable sacrifice unto God, yea, they adore them as matters of singular holiness, and through them do promise salyation unto others, and also sell them for money, as things available to sal- - vation. i ; This is then our goodly righteousness, this is our high merit, which bringeth unto us the knowledge of grace: to wit, that we have so deadly and so devilishly persecuted, blasphemed, trodden under foot, and condemned God, Christ, the Gospel, faith, the sacraments, all godly men, the true worship of God, and have taught and stablished quite contrary things. And the more holy we were, the more were we blinded, and the more did we worship the deyil. ‘There was not one of us, but he was a bloodsucker, if not in deed, yet in heart, Verse 15. Whenit pleased God. As though he would say: It is the alone and inestimable favour of God, that not only he hath spared me, so wicked and so cursed a wretch, such a blasphemer, a persecutor, and a rebel against God, but, besides that, hath also given unto me the knowledge of salvation, his Spirit, Christ his Son, the office of an Apostle, and everlasting life. So God beholding us guilty in the like sins, hath not only pardoned our impieties aud blasphemies of his mere mercy for Christ’s sake, but hath also overwhelmed us with great benefits and spiritual gifts. But many of us are not only unthankful unto God for this his inestimable grace, and, as it is written (2 Pet.i.), do forget the cleansing of their old sins, but also opening again a window to the devil, they begin to loath his word, and many also do pervert and corrupt it, and so become authors of new errors.“ The ends of these men are worse than the beginnings.” (Matt. x1. 43.) Verse 15. Which had separated me from my mother’s womb. This isan Hebrew phrase. As if he had said: Which had sanctified, ordained, and prepared me. ‘That is, God. had appoimted, when I was yet in my mother’s womb, that I should so rage against his church, and that afterwards he would mercifully call me back again from the COMMENTARY ON GALATIANS. 137 midst of my cruelty and blasphemy, by his mere grace into the way of truth and salvation. To be short, when [ was not yet born, I was an Apostle in the sight of God ; and when the time was come, I was declared an Apostle before the whole world. Thus Paul cutteth off all deserts, and giveth glory to God alone, but to himself all shame and confusion. As though he would say : All the gifts both small and great, as well spiritual as corporal, which God purposed to give unto me, and all the good things which at any time m all my life I should do, God himself had before appointed when I was yet in my mother’s womb, where I could neither wish, think, nor do any good thing. Therefore this gift also came unto me by the mere predestination and free mercy of God befere I was yet born. Moreover, after I was burn, he supported me, being foaded with imumerable and most horrible iniquities. And that he - might the more manifestly declare the unspeakable and inestimable greatness of his mercy towards me, he of his mere grace forgave my abominable and infinite sins, and moreover replenished me with such plenty of his grace, that I did not only know what things are given unto usin Christ, but preached the same also unto others. Such are the deserts and merits of all men, and especially of those old dotards who exercise themselves wholly in the stinking puddles of man’s own righteousness. - | Verse 15. . And called me by his grace. Mark the diligence of the Apostle. .“ He called me,” saith he. Hoe: \ Vas it for my pharisaical religion, or for my blameless and holy life? for my prayers, fastings, and works? No. Much less then for my blasphemies, persecutions, oppressions. How then : By his mere grace alone. Verse 16. Yo reveal his Son in me. You hear in this place, what manner of doctrine is given and coms mitted to Paul; to wit, the doctrine of the Gospel, which is the _ revelation of the Son of God. This is a doctrine quite contrary te the Jaw, which revealeth not the Son of God, but it showeth forth sin, it terrifieth the conscience, it revealeth death, the wrath and judgment of God, and hell. The Gospel therefore is such a doctrine, as admitted no law; yea, it must be separate as far from the law, as there is distance between heaven and earth. This difference in itself is easy and plain, but unto us it is hard and full of difficulty. For it is an easy matter to say, that the Gospel is uothing else but the re- vealing of the Son of God, or the knowledge of Jesus Christ, and not the revealing of the law. But in the agony and conflict of conscience, to hold this fast, and to practise it in deed, it isa hard matter, yea, and to them also that be mostexercisedtherein. 8s 2 = N 188 COMMENTARY ON’ GALATIANS. Now, if the Gospel be the revealing of the Son of God, as Pauk: defineth it in this place, then surely it aecuseth not,, it feareth not. the conscience, it threateneth not death, it bringeth not to despair, — as the law doth: but it is a’ doctrine coneerning Christ, which is neither law nor work, but our righteousness, wisdom,, sanctification, and redemption. (1 Cor.i. 30.) Although this thing be more clear than the sun-light; yet, notwithstanding, the madness and blindness: of the Papists hath been so great, that of the Gospel they have. made a law of chiarity, and of Christ a law-maker, giving more strait and heavy commandments than Moses himself. But the Gospel teacheth, that Christ came not to set forth a new law, and to give command- ments 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 gake, and not for the works of the law, or for our own righteousness. Of this inestiinable treasure freely bestowed upon. us, the Gospel — properly preacheth unto us. “Wherefore it is a kind of doctrine that® is not learned or gotten by any’ study, diligence, or wisdom of man, nor yet by the law of God, but is revealed by God himself, as Paul. saith in this place ; first by. the external word; then by the working of God’s Spirit inwardly. ‘The Gospel therefore is a divine word that came down from heaven, and is revealed by the Holy Ghost, who was also sent for the same purpose ; yet in such sort notwithstanding, that the outward word must go before. For Paul himself had no inward revelation, until he had heard the outward word from heaven, which was this, “ Saul, Saul, why persecutest thou me?” (Acts, ix. 4.) First, therefore, he heard the outward word, then atterwards followed revelations, the knowledge of the word, faith, and the gifts of the Holy Ghost. ; gp) a9 Verse 16. ~That I should preach him among the Gentiles. It pleased God, saith he, “ to reveal himself im me.” To what urpose? Not only that ‘A myself should believe im the Son of God, but also that I should preach him among the Gentiles. And why not among the Jews ?. Lo! here we see that ‘Paul. is properly the Apostle of the Gentiles,. albeit he preached. Christ. among the, Jews also Le . Le Paul comprehendeth here in few swords, ashe is wont, his whole divinity, which is, to preach Christ among the Gentiles. As if he would say, I will not burden the Gentiles with the law, because Tam the Apostle and Evangelist of the Gentiles, and not their law- giver. Thus he directeth all his words against the false apostles. As though he would say : © ye Galatians, ye have not heard -the righteousness of thelaw, or of works, to be taught by me: ‘for this pbelongeth to Moses, and not to'‘me Paul, bemg the Apostle of the Gentiles. For my office and mimistry is to bring the Gospel unto you, and to show unto you the same revelation which I myself have . COMMENTARY ON GALATIANS. 139. had. Therefore ought you to hear no teacher that teacheth the law: for among the Gentiles, the law ought not to be preached, but the Gospel; not Moses, but the Son of God ; not the righteous- ness of works, but the righteousness of faith. 'This is the preaching that properly belongeth to the Gentiles. — Toy se Verse 16. Immediately I communicated not with flesh and blood. Paul here making mention of flesh and blood, speaketh not of the Apostles. For by and by he addeth, “ Neither came I again to | Jerusalem, to them which were Apostles before me.” But this is | Paul’s meaning, that after he had once received the revelation of the Gospel from Christ, he consulted not. with any man in Damascus, - much less did he desire any man tu teach him the Gospel: again, that he went not to Jerusalem, to Peter and the other Apostles, to learn the Gospel of them, but that forthwith he preached Jesus Christ in Damascus, where he received baptism of Ananias, and im- position of hands: for it was necessary for him to have the outward sign and testimony of his calling. ‘The same also writeth Luke, Acts, ix. Verse 17, Neither came I to Jerusulem, to them that were Apostles before me, but went into Arabia, and turned again unto Damascus. em That is, T went mto Arabia before I saw the Apostles, or consulted with them, ‘and forthwith I took upon me the office of preaching among the Gentiles : for thereunto I was called, and had also re- , ceived a revelation from God. He did not then receive his Gospel of any man, or of the Apostles themselves, but was content with his — heavenly calling, and with the revelation of Jesus Christ alone. Wherefore this whole place is a confutation of the false apostles’ - argument, which they used against Paul, saying that he was but -a - scholar, and a hearer of the Apostles, who. lived after the law’: an g moreover, that Paul himself also had lived according to the law, and, - therefore it was necessary that the Gentiles themselves . should keep the law, and be circumcised. To the end therefore that he | might stop the mouths of these cavillers, he rehearseth this’ long * history : Before my conversion, saith he, I learned not. my, Gospel of the Apostles, nor of any other of the brethren that believed (for I ~ persecuted extremely, not only this doctrine, but also the church of ° God, and wasted it): neither after my conversion ; for forthwith 1 preached, not Moses with his law, but Jesus Christ; at Damascus, consulting with no man, neither as yet having seen any of ‘the Apostles. CHa KB 146 COMMENTARY ON GALATIANS. Verse 18, 19. Then after three years I came again to Jerusalem, to visit Peter, and abode with him fifteen days. And none other of the Apostles saw I, save James, the Lord’s brother, Paul granteth that he was with the Apostles, but not with all the Apostles. Howbeit he declareth, that he.went to Jerusalem to them, not commanded, but of his own accord; not to learn any thing of them, but to see Peter. The same thing Luke also writeth in the ninth chapter of the Acts, that Barnabas led Paul to the Apostles, and declared to them, how that he had seen the Lord in the way, and that he spake unio him ; also that he had preached boldly at Damascus in the name of Jesus. This witness beareth Barnabas of him. All his words are so framed, that they prove his Gospel not to be of man. Indeed he granteth that he had seen Peter, and James the brother of our Lord, but none other of the Apostles besides these two, and that he learned nothing of them. He granteth therefore, that he was at Jerusalem with the Apostles : and this did the false apostles only report. He granteth moreover, that he had lived after the manner of the Jews, but yet only among the Jews. And this is it which he saith in the ninth chapter of his first Epistle to the Corinthians : “ When I was free from all men, { made myself servant to all men, that I might win the more. To the Jews I became as a Jew, that I might win the Jews; and I was made all things to all men, that 1 might by all means save some.” He granteth therefore, that he was at Jerusalem with the Apostles, but he denieth that he had learned his Gospel of them, Also he denieth that he was constrained to teach the Gospel as the Apostles — chad prescribed. The whole effect then of this matter lieth im this word, “tosee:” “I went,” saith he, “to see Peter, and not to learn of him. Therefore neither is Peter my master, nor yet James.” And as for the other Apostles, he utterly denieth that he saw any of them. But why doth Paul repeat this so often, that he learned not his Gospel of men, nor of the Apostles themselves? His purpose is this, to persuade the churches of Galatia, which were now led away by the false apostles, and to put them out of all doubt that his Gospei was the true word of God, and for this cause he repeateth it so often. And if he had not prevailed here, he never could have stopped the mouths of the false apostles. For thus they would have. objected against hin: We are as good as Paul, we are disciples of the Apostles as well as he ; moreover, he is but one alone, and we are many; therefore we excel him, both in authority and in num- ber also. Here Paul was constrained to glory, to affirm and swear, that he tearned ndt his Gospel of any man, neither received it of the Apostles themselves. For his ministry was here in great danger, and all the churches likewise, which had used him as their chief pastor and teacher. The necessity therefore of his ministry, and of all the churches, re- COMMENTARY ON GALATIANS. 14] quired that with an holy pride he should vaunt of his vocation, and of the knowledge of the Gospel revealed unto him by Christ, that their consciences might be thoroughly persuaded that his doctrine was the true word of God. Here had Paul a weighty matter m hand: namely, that all the churches in Galatja might be kept mn sound doctrine : yea, the controversy was indeed, as touching life and death everlasting. For jf the pure word of God be once taken away, there remaineth no consolation, no life, no salvation. The cause therefore why he reciteth these things, is to retain the churches in true and sound doctre. His purpose is therefore to show by this history, that he received his Gospel of no man: again, that he preached for a certain time, namely, the space of three or four years, both in Damascus and Arabia, by revelation from God, betore he had seen any, of the Apostles, even the self-same Gospel that the Apostles had preached. ! y Verse 20. And now the things which I write unto you, behold I witness before God I lie not, Wherefore addeth he an oath? Because he reporteth an history, he Is constrained to swear, to the end that the churches might believe him, and also that the false apostles should not say, Who knoweth ° whether Paul speaketh the truth or no? Here you see that Paul, the elect vessel of God, was in so great contempt among his own Galatians, to whom he had preached Christ, that it was necessary for him to swear that he spake the truth. If this happened then to the Apostles, to have so mighty adversaries, that they durst despise them, and accuse them of lymg, what marvel is it if the like at this day happen ynto us, which in no respect are worthy to he compared with the Apostles? He sweareth, therefore, in a matter, as it - .seemeth, of no weight, that he speaketh the truth, namely, that _he tarried not with Peter to learn of him, but only to see him ; but .if you weigh the matter diligently, it is very weighty and of great importance, as may appear by that is said before. In like manner we swear after the example of Paul, in this-wise ; God knoweth that we,lie not, Xc. ‘Verse 21. After that, I went into the coasts of Syria and Cilicia. Syria and Cilicia are countries near situate together, This is it that he still goeth about to persyade, 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 fisciple of the Apostles. & 4 142 COMMENTARY ON GALATIANS. Verse 22, 23, 24. For I was unknown by face unto the churches o _ Judea, which were in Christ. But they heard only some say, He which persecuted in times past, now preacheth the faith, which ‘before he destroyed; and they glorified God. This he addeth for the sequel and ‘continuance of the history,’ that, after he had seen Peter, he went into Syria and Cilicia, and there preached, and so preached, that he ‘won ‘the testimony of all the churches m Judea. Asthough he would say, L appeal to the testimony of all the churches, yea, even of those which are in Judea; for the churches do witness, not only m Damascus, Arabia, Syria, and Cilicia, but also Judea, that I have preached the same faith which 1 once withstood and persecuted. And they glorified Godin me’; nét because [ taught that circumcision and the law of Moses ought to be kept, but for the preaching of faith, and for the edifying of the churches by my ministry in the Gospel. Ye therefore have the testimony not only of the people of Damascus and of Arabia, but also of the whole catholic or wniver'sal. church of Judea. CHAP. II... va Verse 1. Then fourteen years after, I went up to Jerusalem Par taught 'that the Gentiles were justified by faith only, ‘without -the works of the law. This doctrine when he had published ’abroad “among the Gentiles, he cometh to Antioch, and declareth to the dis- ciples what he had done. Then they which had been trained ‘up im the old customs of the law, rosé against Paul with gréat indignation, for that he preached to the Gentiles liberty fromthe ‘bondage of the ‘Jaw. ~Whereupon followed great dissension, which aftetward’stirred up new troubles. Paul and Barnabas stood strongly.‘to the’ truth, and testified, saying, Wheresoever we preached among the Gentiles, “ the Holy Ghost came and fell upon those which heard the word : and this was done throughout all the churches of the Gentiles. But we preached not circumcision, neither did we require the keeping of the law, but we preached only faith in Jesus Christ ; and ‘at this preaching of faith, God gave to the hearers the Holy Ghost.” The Holy Ghost, therefore, doth approve the faith of the Gentiles, “without the Jaw and’circum¢ision ; for if the préaching of the Gospel ‘and faith of the Gentiles in Chiist, had not pleased him, he had not come down in a visible shape upon the uncircumcised, which heard the word. Seeing then by the only hearing of faith, he came down 7 _ COMMENTARY ON, GALATIANS. 43 ever done before at the preaching of the Jaw. eter. 4 Then the Jews and many of the Pharisees, which did believe, and, notwithttanding, bare yeta great zeal to the law, earnestly striving to maintain the glory thereof, set themselves fiercely against| Paul, who affirmed that the Gentiles were justified |by faith only, wathout. the works of the law, contending, that the law ought to be kept, and that the 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 dreadful.. The heathen man, which never knew any thing of the law of God, if he hear any man say, This doctrme is the law, of God, he is moved therewith : how then could it-be but the Jews must needs be moved, and vehemently contend for the maintenance of the law of God, which even from their infancy had been nursled and trained up there ? nih yi We see at ‘this day: how obstimate the Papists be, in defending their Araditions and doctrines of devils : wherefore, it was much less to be “marvelled that ‘the’J ews did so vehemently aiid zealously strive.for the Maintenance of their law; which they had received from God.-Custom is of such force, that whereds nature is of itsélf inclined to the obser- -wation of the law, by long continuanceit so,confirmeth nature, that nowit becometh’a double nature ; therefore, it) was not possible for the Jews which were néwly converted to Christ, suddenly to forsake the law; who, though they had received the faith of Christ, thought at necessary, notwithstanding, to observe the law. And with this their é eve God did bear for a'time, until the doctrine of the Gospel might be plainly discerned from the law: so he bare wath. the ‘infirmity of Israel in the time of king Ahab, 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-sutfermg,and full of mercy.” But we must not abuse this goodness and patience of the Lord, nor continue still in our weakness and error, since the truth is now revealed by the clear light of the Gospel. Moreover, they that stood against Paul, affirming that the Gentiles ought to be circumcised, had to lay for themselves, ‘first, the law and ‘eustom of the country, ‘then the example of the ‘Apostles, and last of “all, the example of Paul himself, who liad’ circnmcised 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 bélieye him.?* Hereunto all the people would answer : Sincé it is evident that thou hast circum- cised Timothy, thou mayst say what thou wilt : notwithstanding, thou hast done it. For this is a matter far passing all man’s capacity, arid therefore they could not understand it. Moorcoyer, no defence can sérve when a man hath lost the favour’ of the people, and*is fallen ‘into such deadly hatred and conteurpt. . Paul therefore, seeing this eontention.and thése clamours daily*to increase more and_more, and \ TAA COMMENTARY ON GALATIANS. being also warned by revelation from God, after fourteen years (besides those wherem he had preached in Damascus and Arabia), goeth up again to Jerusalem, to confer his Gospel with the — Apostles: yet not for his own cause, but for the people’s sake. : Now, this contention touching the observation of the law, exer- ‘cised Paul a long time after, and wrought him much trouble; but I do not think that this'is the contention which Luke speaketh of in the fifteenth of the Acts, which happened, as it appeareth, by and by > after the beginning of the Gospel ; but this history which Paul here mentioneth, seemeth to be done long after, when Paul had now almost eighteen years preached the Gospel. . Verse 1. With Barnabas, and took with me Titus. He joineth unto himself two witnesses, Barnabas and Titus. Barnabas was Paul’s companion in preaching to the Gentiles freedom from the servitude of the law. He was also a witness of all those things which Paul did, and had seen the Holy Ghost given unto the Gentiles, which were uncircumcised and free from Moses’s law, by the only preaching of faith in Jesus Christ; and he only stuck to Paul im this point, that it was not necessary that the Gentiles should be burdened with the law, but that it was enough for them to believe in Christ ; wherefore, by his own experience, he testifieth with Paul against the Jews, that the Gentiles were made the children of ‘God, and saved by faith alone in Jesus Christ, without the law of circumcision. : Titus was not only a Christian, but also the chief overseer Crete; for unto him Paul had committed the charge of governing the churches there (Tit. i.) ; and this Titus was a Gentile. Verse 2. And I went up by revelation. For unless Paul had been admonished by revelation, he had not gone up to Jerusalem: but because God warned him by a special revelation, and commanded him to go up, therefore he went. And this he did to bridle, or at least to appease, the Jews that be- lieved, and yet obstinately contended about the keeping of the law, to the end that the truth of the Gospel might the more be advanced ~ and confirmed. RSs \ Verse 2. And I communicated with them touching the Gospel. You hear, then, that at length, after eighteen years, he went u to Jerusalem, and conferred with the Apostles touching his Gospe 4 COMMENTARY. ON .GALATIANS,. 4 es Verse 2. Which I preach among the Gentiles.. For among the Jews he suffered the law. and circumcision for a time, as the other Apostles did : “Iam made all things unto all men,” saith he (1 Cor. ix.); yet ever holding the true doctrine of the Gospel, which he preferred above the law, circumcision, the Apostles, _yea, and an angel from heaven. | For thus saith he unto the Jews : “Through this Christ is preached unto you the forgiveness of sins.” And he addeth very plainly : “ and from all things, from the which ye could not be justified by the law of Moses, by him every one that believeth is justitied.” (Acts, xiii. 38.) For this cause he teacheth and defendeth the doctrine of the Gospel so diligently every where, and uever suffereth it to come in danger. Notwith- standing, he did not suddenly break out: at the first, but had regard unto the weak. And because the weak should not be offended, there 1s 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 vot bound to this law, be not charged therewithal. Paul therefore confesseth, that he conferred the Gospel with 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 whicl would needs force the observation of the law upon the Gentiles, and so did overcome nae 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, I 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 the law was necessary to justification, or no. ‘To this Paul answereth: I have preached unto the Gentiles, according to my Gospel which I received from God, faith in Christ, and not the law ; and at this preaching of faith, ahey received the Holy Ghost: and hereof Barnabas shall bear me witness. Wherefore | conclude, that the Gentiles ought not to be burdened with the law, nor to be circumcised. Notwithstanding, I give no restraint to the Jews herein :; who if they will needs keep the Jaw and be circumcised, I am not against it, so that they do it with freedom of conscience. And thus have I taught and lived among the Jews, “ being made a Jew unto the Jews ;” holding ever _ the truth of the Gospel notwithstanding. 146 ‘COMMENTARY ON GALATIANS. Verse &. But particularly with them that were ‘the chiefest. " A SNF an : = + 5 That is to say, I did not only confer with the brethren, but with those that were the chiéfest among them. . at ak ¥ “ Verse'®. Lest by any means I should run, or had tun, in vain. ~ Not that Paul doubted, that he ran, or had fun, in vain, forasmuch ‘as he had now preached the Gospel eighteen years; for it followeth 4ncontirient in the text, that he had continued firm and constant all this while, and had prevailed, ‘but for that many did think that Paul ‘had therefore preached the Gospel so many years in vam, beeause he had ‘set the Gentiles ‘at ‘liberty from the observation of the law. Moreover, this opinion daily more and more méreased, that'the law ‘Was necessary to justification. Wherefore, in going up to Jerusalem ‘by revelation, he meant sd 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‘other Apostles, to’the end that by this meaus 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 virtde of man’s own tighteoustiess, or the righteonstiéss df the law, to be such, “that they which teach it, do run and live mi vain. © wien ayrenes. But neither yet Titus, which was with me, though he were a Grecian, was compelled to'be circumcised. . : "This. word (was tompelled) sufficieritly declareth What the con- “ference and Conclusion was : to wit, that the Gentiles shéuld not' be “Constraitéd to be circtimcised, ‘but that circumcision should be per- “mitted'to them for x time ; ‘not as 1écéssary to righteousness, but for a reverence to the fathers ; and for charity’s sake towards the weak, lest they should be offended, until they were grown up more strong in faith. For it might have seemed! a very strange and unseemly ‘thing, upon a sudden to forsake'the law and traditions of the fathers, “which*had beén ‘given to this people from God with so great glory. “Paul then did not reject circumcision as 4 damnable thing, neither “@id he by word or deed enforce the Jews to. forsake’ it... ‘For in the ‘seventh chapter of his first Epistle to the Corinthians he saith.: “If ‘gy man be called, being circumcised, let him* not‘add uncircum- cision.” But he rejected circumcision as a_ thing not. necessary to -Fightéousness, ‘seeing the fathers themselves were not. justified thereby (Rom. iv.-11); but it was wtito them as a sign only, or a seal of ngh- ““teousness, whereby they testified and exercised their faith.. “Notwith- standing, the believing Jews, whith were yét 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 un- COMMENTARY ON- GALATIANS. 147 Profitable and damnable. And this fond opinion of the weak Jews, the false apostles did increase, to the end that, the hearts of the people being stirred up agamst 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 renmssion of sins. When the people hear this, by and by they judge us to speak against Sood works. And this opinion the Papists-do confirm qand increase by their preachings and writings. But they he, 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 im this conference and council, that i 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 im 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 itswvould have been to them a very strange thing, and also a burdei inte- lerable (Acts, xv. 10): briefly, that none should be constrained ‘to be circumcised, or any restrained from circiimeision. ~ Paul therefore compelled none that would be circumcised, te ‘remain uncircumcised, so that he knew ‘circumcision not to ‘be ‘necessary to justification. This constraint would Paul take away. Therefore he suffered the Jews to keep the law, so that they did at with a free conscience. - For he had ever taught, as well the Jéws as the Gentiles, that in conscience ‘they ought to be free fromthe Jaw and circumcision : like as all the patriarchs, and all the faithful i the Old ‘Testament, were free in-conscience, and justified by faith, ‘and ‘not by the law or circumcision. -And, mdéed, Paul might have’ suf- fered Titus to be circumcised; but because he-saw that they would compel him: thereunto, he would ‘not. For if -they had prevailed ~therem, by and by they would have gathered that it had bee necessaj to justification, and so, through this sufferance, they would have titumphed’against Paul, = : ‘Now, as the false apostles would not leave circumcision and the ‘ebservation of the law indifferent, hut required the’ same as ‘necessary to ‘salvation; so at this day our adversaries’do obstinately contend, “that men’s traditions cannot ‘be omitted without peril of salvation : and thus of an example’ of charity they make an example of ‘faith, ‘whien notwithstanding there is. but one example of faith, which isto ‘believe in Jesus‘Christ. And this, as it‘'is alone necessary to salva~ tion, so doth it also indifferently pertain to all men. Notwithstanding, the adversaries would rather worship the devil ten times instead of God, than they would suffer this. ‘Therefore they are daily hardened more and more, and'seek to establish their impiéties ‘and blasphemies ‘against God, defending the ‘same by ‘fore aid tyranny, ‘and will not 148 €OMMENTARY ON GALATIANS. agree or consent unto us 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 cease to set forth the glory of Jesus Christ; and let us fight valiantly against the kingdom of Antichrist, by the word, and by prayer, “ that the name of God alone may be sanctified, that his kingdom may come, and that his will may be done.” (Mat. vi. 9, 10.) And that this may speedily come to pass, we desire even from the bottom of our hearts, and say, Amen, Amen. This triumph of Paul therefore was very glorious: namely, that ‘Titus, who was a Gentile, although he were in the midst of the Apostles, and all the faithful, where this question was so vehemently debated, was not yet constrained to be circumcised. ‘This victory Paul carrieth away, and saith, that on this conference it was decided by the consent of all the Apostles, the whole church also approving the same, that Titus should not be circumcised. This is a strong argument, and maketh very much against the false apostles. Aud with this argument, Neither was Titus compelled to be circumcised, Paul was able to repress and mightily to conyince all his adversaries ; as if he should say, Why do these counterfeit apostles so falsely report of me, saying, that I am compelled to keep circumcision by the commandment of the Apostles, seeing I have the witness of all the faithful in Jerusalem, and moreover of all the Apostles themselves, that by my pursuit and travail the contrary was there determined, and that I did not only there prevail that Titus should not be circumeised, but that the Apostles also did approve and ratify t¥e same? Your counterfeit apostles therefore do lie deadly, which slander me under the name of the Apostles, and thereby deceive you; for I have the Apostles, and all the faithful, not against me, but. with me.. And this I prove by the example of Titus. Notwithstanding, Paul, as I have often said, did not condemn cir- cumcision as.an unprofitable thing, nor constramed any man there- unto. For it is neither sin nor righteousness to be circumcised or uncircumcised, as it is neither sin nor righteousness to eat or drink. “ For whether thou eat or eat not, thou art neither better nor worse.” (i Cor. viii. 8.) But if any man should add thereto either sin or righ- teousness, and ‘say, If thou eat thou sinnest, if thou abstain thou art righteous, he should show himself both foolish and wicked, _ There- fore to join ceremonies with sin or righteousness is great impiety; as the Pope doth, who in his form of excommunication threateneth fo all those that do not obey the law of the bishop of Rome, God’s great curse and indignation, and so maketh all his laws necessary ‘to salyation. Wherefore the devil himself speaketh in the person of the Pope in all the Pope’s decrees. For if salvation consisteth in keeping of the Pope’s laws, what need have we of Christ to be our Justifier and Saviour? . : - elie a Verse 4,5. For all the fulse brethren, that crept in, who came.in privily to espy out our liberty which we have in Christ Jesus, that <—s Vale gn * :- COMMENTARY ON GALATIANS.’ 149 they might bring us into bondage : to whom we gave not place by subjection for an hour, that the truth of the Gospel might con= tinue with you. a , Here Paul showeth the cause why he went up to Jerusalem, and there conferred his Gospel with the other Apostles, and why he would not circumcise "Titus: not that he might be the more certain, or con- firmed in the Gospel by the Apostles, for he nothing doubted thereof; but that the truth of the Gospel might continue in the churches of the Galatians, and in all the churches of the Gentiles. We see then, that the business of Paul was no light matter. Now, where he speaketh of the truth of the Gospel, he showeth that there be two Gospels, a true and a false Gospel. Indeed, the _ Gospel of itself is simple, true, and sincere ; but, by the malice of Satan’s ministry, it is corrupt and defaced. Therefore where he saith, “ the truth of the Gospel,” he would have us to understand also the contrary. As if he would say: ‘The false apostles do also preach a faith anda Gospel, but they are both false: therefore have T set myself so constantly against them. And ia that I would not give place unto them, this have I brought to pass, that the truth of the Gospel continueth with you. So the Pope and Anabaptists do brag at this day, that they teach the Gospel, and faith in Christ. True it is: but with such fruit as the false apostles once did, whom Paul calleth before, in the first chapter, troublers of the church, and sub- verters of the Gospel of Christ. On the other side, he saith, “that he teacheth the truth of the Gospel.” As if heshauld 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 og lies, but most certain truth and the pure Gospel of Christ. Now, the truth of the Gospel is, that our righteousness cometh by faith alone, without the works of the law. The corruption or falsehood of the Gospel is, that we are justified by faith, but not without the works of the law. With the like condition the false apostles also preached the Gospel. Even so do our Papists at this day. “For they say, that we must believe in Christ, and that faith is the foundation of our salvation: but it justifieth not, except it be furnished with charity. This is not the truth of the Gospel, but falsehood and dissimulation. But the true Gospel indeed is, that works of 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 justifieth us, because it apprehendeth Christ our Redeemer. Man’s reason hath the law for its object, thus thinking with itself : This I have done, this I have.not done. © But faith being in her own proper office, hath no other object but Jesus Christ the Son of God, delivered to death for the sins of the whole world. It looketh not to charity ; it saith not, What have I done? what have I offended? 150 COMMENTARY ON GALATIANS. ‘what have I deserved? but, What hath Christdone ? what hath he de-. served? Here the truth of the Gospel answereth 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 vain opinion, and turneth his eyes from the promise to the law, which terrifieth and driyeth to desperation. "hie Wherefore those things which the popish schoolmen haye taught concerning the justifying faith being furnished ‘with charity; are nothing else but mere dreams. For that faith which apprehendeth Christ the Son of God, and is furnished with him, is the same faith that justifieth, and not the faith which includeth charity... For a true and steadfast faith must lay hold upon nothing else but Christ alone, - and. in-the affections and terrors of conscience it hath nothing else to lean unto, -but this diamond Christ Jesus. Wherefore he that apprehendeth Christ by faith, although he be never so much - terrified with the law, and oppressed with the weight of his sins, yet may he be bold to glory that he is righteous. How, or by’ what means?. Even by that precious pearl Christ Jesus, which he ~ pouneietl by faith. ‘This our adversaries understand not, and there; ore they-cast away this precious pearl Christ, and in his place they get charity, which they say is their precious diamond. Now, when they cannot tell what faith is, it is impossible that: they should haye 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, avery dream,! and no faith. This I say, to the end ye may perceive and note that by these words, the truth of - the-Gospel, Paul vehemently reproveth the contrary, For he reprehendeth the false apostles, because they had taught a false gospel, requiring*circumcision, and the observation of the law, as necessary to salvation. -Moreover, they went about by wonderful craft and. subtilty to entrap Paul; for they watched him narrowly, to see whether he would circumcise Titus, or no; also, whether he durst. withstand them. in the-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 in Christ Jesus, that they might bring us into bondage.” Wherefore the false orevtles ae themselves onevery side, that-they. might convince and confound.him before the whole congregation. Besides. this, they went about to abuse the authority of the Apostles, in whose presence they accused him, saying: Paul bath brought Titus, being uncircumcised, inte the company of all the faithful; be denieth and condemneth the law in your presence, which are Apostles. Lf he dare: be so bold to attempt this here, and before you, what will not-he attempt in your absence among the Gentiles ? ; ceiys ‘Wherefore when he perceived that he was so craftily assailed, he strongly withstood the false apostles, saying : We did not suffer our hberty which we have in Christ Jesus to come in danger, ‘although COMMENTARY ON GALATIANS, 151 the false brethren sought by ali means to snare us, and put us to much trouble ; but we overcame them even by the judgment of the Apostles themselves, and we would not yield unto them, no, not one hour. (for, no doubt, their drift was to have caused Paul to surcease from this liberty for a time) ; since we saw that they required the observa; tion of the law as necessary to salvation. But if they had alleged nothing. else but charitable bearing with the brethren, no doubt but - Paul would have given them place. But it was another thing thag- they sought; to wit, that they might bring Paul, and all that stuck ta his doctrine, into bondage, Therefore he would not yield unto them; no, not the space of one moment. és '- 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 hound 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 te do the same with a free conscience, and leave these threatening words, wherewith they have terrified and brought under. their sub- jection the whole world, saying, We command, we charge, we charge again, We excommunicate, &c.: but: this hberty. we cannot obtain; like as Paul.also could not in his time. Therefore we-do as he: did For when he.saw that he could not obtain this liberty, ‘he would not give place to the false apostles, the space of-.one hour... “tieh Wherefore, like as our adversaries will not leave this free unto. us, . that.only faith in Christ justifieth: so, om the other side, .neither-wil} we tior can we give place unto. them, that faith-furnished with charity : justifieth. Here. we will, and we ought also te be:-rebellious ‘arid obstinate .agaimst them, for else we..should lose. the: truth -of :the:- Gospel; we should lose our liberty which we-haye; not .in--the. Emperor, not im kingsand princes, uot im that monster.the Rope;notin. the world, not in flesh, blood, reason, Ke. hut-which we hayein Christ Jesus. We should lose faithin Christ, which, as before I have said, apprehendeth: nothing else: but that: precious diamond Ghrist Jestis. ‘This faith, whereby we are-regenerate, justified;:and- engrafted into: = Christ, if-our adversaries will Jeave.ynto.ussound: anduncorrupt, we offer unto them. that we will do-all things,!so that-they be :not con-- trary to this faith. But because we cannot obtain this.at theinhands; | we again for..our part will not yield. unto them.one, hair’s-breadth. : For. the- matter which we have in hand is.weighty and. pf preat” verence for God’s cause (Deut. 1.), whose ministér he is; but my conscience nray not stay or trust upon his justice and equity, or be feared through his unjust dealing or tyranny, whereby I might fall ‘Into any offence against God, in lymg, in bearing false witness, in denying the truth, &e. Otherwise I will. reverence and henour the magistrate with all my heart. * So I would also honour the Pope, and love his person, if he would leave my conscience free, cou not compel me to sin against God. But he will so be feared and adored, as cannot be “done without offence to the majesty of God. Here, since we must needs lose the one, let us lose the person, and stick te God. We could not be content to suffer the dominion of the Pope: but because he abuseth the same so tyrannously against us, and would compel us to deny and blaspheme God, and him only to acknowledge as our lord and master, clogging our consciences, and spoiling us ‘of the fear and trust which we should have in G od ; ‘therefore we -are compelled by the conimandricat. off) God) itannesist, the Pope: for it is written, that.“ we must rather obey God than men.” (Acts, av. 19.) There- fore, without offence of conscience, which is:our singular comfor t, we contemn the authority of the Pope. There is a certain vehemency therefore to be noted m: this word (God). For in the cause of religion and the word of God, there must be no respect of persons. But in matters of policy we must have re- gard to the person: for, otherwise, there must needs follow a con- tempt of all reverence and order. In this world God will ‘have an order, a reverence, and a difference of persons. For else the child, the servant, the subject would say, 1 am a Christian as well as my father, my schoolmaster, my master, my priice ; why then should 1 reverence him? Before God, then, there is no respect of persons, neither of Grecian nor of Jew, but all are one in Christ; although not so before the world. Thus Paul confuteth the argument of the false apostles as touching the authority of the Apostles, and saith, that it is nothing to the pur= pose. For the question is not here concerning the respect of persons, but there is a far weightier matter im hand, that is to say, a divine matter concerning God and his wor d, aud whether this word ought to be preferred before the apostleship, or no. Whereunto Paul an- swereth: So -that the truth of the Gospel may continue, so that the word of God, and the righteousness of faith, may be kept pure and wicorrupt, let the apostleship go, let an ungel from heaven, let Peter, let Paul altogether perish. Verse 6. Nevertheless, they that seemed to be the chief did comment e nothing with me. As though he would say, I did not so confer with the Apostles COMMENTARY ON GALATIANS. ee that they taught me any thing; for ‘what should they teach me, since Christ, by his revelation, had before sufficiently taught me all things ? And moreover, since [ have now preached the Gospel the space of eighteen years among the Gentiles, and Christ hath wrought so inany miracles by me, whereby he hath confirmed my doctrine ; wherefore it was but a conference, and no disputation. Wherein [ learned nothing, neither did [ recant, nor yet defend my cause, but only de- clared what things I had done, to wit, that I had preached to the Geutiles faith only m Christ, without the law, and that by this preach- ing of faith the Holy Ghost came down upon the Gentiles, which mumediately spake with divers tongues. Which thing when the Apostles heard, they witnessed that | had taught the truth; wherefore the false apostles do me great wrong, which pervert and turn all these things clean contrary. ~ _ Now, if Paul would give no place to the false apostles, which set the authority of the true Apostles against him, much less ought we to give place to our adversaries, which have nothing else to brag of but the authority of their idol the Pope. 1 know that the godiy ought to be humble, but against the Pope I will and [ ought to be proud with an holy pride, and say, Thou Pope, I will not be subject unto thee : I will not take thee for my master, for I am sure that my doctrine is true and godly. But the Pope will not bear this doctrine : nay, he would force us to obey his laws and his decrees; and if we will not, he will by and by excommunicate, curse, and condemn us as heretics. Such pride therefore against the Pope is most necessary. And if we should not be thus stout and proud, and in the Holy Ghost utterly condemn both him, with all his doctrine, and the devil, the father of lies, speak- ing in him, we should never be able to defend this article of the righteousness of faith. We do not then contemn the authority of the Pope because we would bear rule over him, neither would we go about to exalt ourselves above all sovereign power, since it is evident that we teach all men to humble and submit themselves to the higher powers, ordained of God ; but this is it that we only seek, that the glory of God may be maintained, and the righteousness of faith may be kept pure and sound. Wherefore, if the Pope will grant unto us, that God alone by his mere grace through Christ doth justify sinners, we will not only carry- him in our hands, but will also kiss his feet. But since we cannot obtain this, we again in God are proud against him above measure, and will give no place, no, not one hair’s breadth, to all the angels in heaven, not to Peter, not to Paul, not to an hundred emperors, nor to a thousand popes, nor to the whole world. But be it far from us that we shonld here humble ourselves, sce they would take from us our glory, even God himself, that hath created us, and given us all things, and Jesus Christ, who hath redeenied us with his blood. Let this be then the conclusion of all together, that we will suffer our goods to be taken away, Our name, our life, and all that we have ; but the Gospel, our faith, Jesus Christ, we will never suffer to be wrested from us. And cursed be that humility which here L 3 158 COMMENTARY ON GALATIANS. abaseth and submitteth itself: nay, rather, let every Christian man here be proud and spare not, except he will deny Christ. Wherefore, ‘God assisting me, my forehead shall be more hard than all men’s foreheads. Here I take upon me this title, according to the proverb, Cedo nulli, I give place to none. Yea, I am glad, even with all my heart, in this point to seem rebellious and obstinate. And here I confess that I am, and ever will be, stout and stern, and will not one inch give place to any creature. Charity giveth place, “‘ for it suffereth all things, believeth all things, hopeth all things, endureth all things” (1 Cor. xii. 7); but faith giveth no place, yea, it can suffer nothing; according to this ancient verse: Non patitur lududn fama, fides, oculus ; 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, nd, not the breadth of one hair; fer faith mak- eth a man here like unto God: but God suffereth nothing, he giveth place to none, for heis immutable; so is faith immutable, 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 contrarizise, when they saw that the Gospel over uncircumcision was committed unto me, as the Gospel over circum- cision was unto Peter (for He that was mighty by Peter in the apostleship over the circumcision, was also mighty by me towards the Gentiles). With these words Paul mightily confuteth the false apostles, for here he challengeth to himself the same authority which the false apostles attributed to the true Apostles; and he useth here a figure which is called an inversion, returning their argument against them- selves. The false apostles, saith he, do allege against me the authority _ of the great Apostles, to maintain their cause ; but I, contrariwise, do allege the same against them, for my defence, for the Apostles are on my side. Wherefore, O my Galatians, believe not these counter- feit apostles, which brag so much of the authority of the Apostles against me. For the Apostles, when they saw the Gospel over the uncircumcision to be committed to me, and knew of the grace that to me was given, gave to me and Barnabas the right hand of fellow- ship, approving my ministry, and giving thanks unto God for the gifts which I had received.—Thus he returned the argument of the false apostles upon themselves. And in these words there is an ardent vehemency, and more contained im matter, than in words is able to be expressed. F What meaneth Paul, when he saith, thatthe Gospel over the uncir- cumcision was committed unto him, and over the circumcision unto Peter, when, 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 con- verted the Centurion, with his family, which was a Gentile. (Acts, x.3.) COMMENTARY ON GALATIANS: -159 He wrote also to the Gentiles,-as his first Epistle testifieth.. Paul, preaching Christ among the Gentiles, entereth notwithstanding into the synagogues of the Jews, and there preacheth the Gospel. (Acts, ix. 8.) And our Saviour Christ, in Matthew and Mark, commandeth his Apostles to go throughout the whole world, and preach the Gospel to every creature. (Matt. xxvii. 10. Matt. xvi. 15.) Paul likewise saith, ‘‘ the Gospel is preached to every creature which is un- der heaven.” (Col.i. 13.) 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 spe- cially in Jerusalem, until God called them unto.other places.. Thus stood the matter then for the time, that while the political state of the Jews continued, the Apostles still remamed in Judea ; but when the destruction of Jerusalem approached, they were dispersed throughout the whole world. But Paul, as it is written in the Acts (chap. xii. 2), by asingular vocation, was chosen to be the Aposile of the Gentiles, and being sent out of Judea, he travelled through the countries of the Gentiles. Now were the Jews dispersed almost throughout the whole world, and dwelt here and there in cities and other places among the Gentiles. Paul coming thither, was went to go into the synagogues of the Jews (Acts, ix. 10), and by this occasion he first brought unto them, as the children of the kingdom, these glad tidings, that the pro- mises made unto the fathers were accomplished by Jesus Christ. When they would not hear this, he turned to the Gentiles, as Luke witnesseth (Acts, xili.), where he bringeth in Paul thus boldly speak- ing against the Jews : “ It was necessary that we should first preach shiteard of God unto you; but seeing ye reject it, and judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles.” And in the Acts (chap. xxviii. 28): “ Be it known, therefore, unto you, that this salvation of God is sent unto the Gentiles, and they shall hear it.” Wherefore, Paulwas sent specially unto the Gentiles. But because he was a debtor unto all, and became all things unto all men, there- fore, occasion being offered, he went into the synagogues of the Jews, where, not only the Jews, but also the Gentiles, heard him preaching Christ. Otherwise, he preached publicly in the market- place, in houses, and by the rivers’ sides.. He was specially then the Apostle of the Gentiles, as Peter was of the Jews; who, notwithstand- ing, preached Christ to the Gentiles also when occasion was offered. And here he calleth uncircumcision the Gentiles, and circumcision the Jews, by a figure named synecdoche, which, under a part, com- prehendeth the whole; which figure is commonly used in the Scrip- ture : the Gospel then over uucircumcision, is that which was ap- pointed to be sent unto the Gentiles. This Gospel, saith he, was committed unto him, as the Gospel over circumcision 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, norcommitted unto him the otfice of preaching the Gospel, ashaving authority and rule over L4 160 COMMENTARY ON GALATIANS. him. But they themselves, saith he, did see that the Gospel was committed unto me, but not by Peter; for as I did not receive or learn any Gospel of man, so did I receive 10 commandment by man to preach the same, but both the knowledge and the commandment to preach it among the Gentiles, I received immediately from God ; like as the charge was given of God unto Peter to preach the same among the Jews. This place witnesseth very plainly that the Apostles had like calling, like charge, and all one Gospel. Peter preached no other Gospel than the rest of the Apostles did, neither did he appoimt to others their charge and office ; but there was an equality among them all, for they were all taught of God, that is, both their vocation and charge was wholly and immediately from God. ‘There was none, therefore, greater than other, none that had any prerogative above other. And therefore, when the Pope vaunteth that Peter was the chief of the Apostles, that thereby be might confirm and establish his usurped primacy, it 1s an impudent lie. Verse 8. For He that was mighty by Peter. This is a confutation of another argument of the false apostles. Why do the false apostles boast, saith he, that the Gospel of Peter was mighty, that he converted many, that he wrought many and great miracles, raised up the dead, and with his shadow healed the sick? (Acts, v. 15.) 1 grant all these things to be true: but Peter received this power from Heaven. God gave a virtue to his word, so that niany did believe him, and great miracles were wrought by him. The same power had I also; which-l received not of Peter, but the same God and the same Spirit which was mighty in Peter, was mighty to me also. I had the same grace: I taught many; I wrought many miracles, and through my shadow also I healed the sick. And this Luke testifieth in these words: “ And God wrought no small mi- racles by the hands of Paul, so that from his body were brought napkins and handkerchiefs, and the diseases departed from them, and the evil spirits went out of them.” (Acts, xix. 11,12.) Read more ‘ hereof in Acts, xill. Xvi. XX. XXVIII. : To conclude: Paul will be counted in no point inferior to the rest of the Apostles; and herein he glorieth with a godly and a holy pride. Necessity constrained hint stoutly to withstand Peter; and the burning zeal he had for the glory of God, moved him so to do. Certain pro- fane spirits, as Julianus and Porphyrius, not considering this, thought it to be but a carnal pride that caused Paul thus to do: such as at this day we see in the Pope and his generation. But Paul had not here his own business in hand, but a matter of faith. Now, as con- cerning faith we ought to be invincible, and more hard, if it might be, than the adamant stone; but, as touching charity, we ought to be soft, and more flexible than the reed or leaf that is shaken with the wind, and ready to yield to every thing; therefore, the controversy was not here COMMENTARY ON GALATIANS. 161 touching the glory of Paul, but the glory of God, the word of God, the true worship ef God, true religion, and the righteousness of faith, to the end that these things might still remain pure and uncorrupt. . Verse 9. And when James, and Cephas, and John, knew of ‘the grace that was given unto me, which are counted to be pillars, they gave to me, and to Barnabas, the right hands of Sellowship, that we should preach unto the Gentiles, and they unto the cir- cumcision. That is to say, when they heard that I had received my calling and charge from God, to preach the Gospel among the Gentiles, and that God had wrought so many miracles by me ; moreover, that so great a number of the Gentiles were come to the knowledge of Christ through my ministry, and that the Gentiles had received the Holy Ghost, without the law and circumcision, by the only preaching of faith—they glorified God for this grace which was given unto me. He calleth grace here, whatsoever he had received of God : to wit, that, of a persecutorand waster of thechurch, he was thade an Apostle, was taught by Jesus Christ, and enriched with spiritual gifts. And here withal he showeth, that Peter gave testimony unto him, that he was a true Apostle, sent and taught not by himself, nor by the other Apostles, but by God alone, and not only acknowledged the ministry and authority of Panl, and the gifts of the Spirit, which were in him, as heayenly things, but also approved and confirmed the same, and yet not as a superior and ruler, but as a brother and witness. James and John did likewise the same. Wherefore he concludeth, that they which are esteemed for the chief pillars among the A postles, are wholly with him, and not against him, Verse 9. The right hands of. ‘fellowship. As if they should have said: We, O Paul, in preaching the Gos- pel, do agree with thee in all things; therefore, m doctrine we are companions, and have fellowship together therein; that is to Say, we have allione doctrine, for.we preach one Gospel, one baptism, one Christ, and one faith. . Wherefore we can teach. or enjoin thee nothing, since there is one mutual consent betwixt us in all things. For we do not teach any other or more excellent things than thou dost ; but the same gifts which we have, we see to be im thee also, saving that to thee is committed the Gospel over the unci¢cumcision, as the Gospel over the circumcision is untous. But we conclude here, that neither uncircumcision nor circumcision ought to hinder our so- ciety and fellowship, since it is but one Gospel which we both preach. Hitherto Paul hath proved by manifest witness, not only from. God, but also from man, that is to say, the Apostles, that he had truly and faithfully preached. the Gospel ; therefore he showeth, that 162 COMMENTARY ON -GALATIANS: whatsoever the false apostles said to diminish his authority, is but feigned and forged matter, and that the testimony of the Apostles - maketh for him, and not for the false apostles. But for that he is alone, and without witness, therefore he addeth an oath, and calleth God to record that the things which he hath spoken are true. Verse 10. Warning only that we should remember the poor ; which thing also I was diligent to do. After the preaching of the Gospel, the office and charge of a true and faithful pastor is, to be mindful of the poor. For where the church is, there must needs be poor; who, for the most part, are the only true disciples of the Gospel, as Christ saith : “ The poor receive the glad tidings of the Gospel” (Isa. Ixi. 1. Matt. xi. 5. Luke, iv. 26); for the world and the devil do persecute the church, and bring many to poverty, who are afterwards forsaken and despised of the world. Moreover, the world not only offendeth herein, but also is careless for the preservation of the Gospel, truereligion, and thetrueservice of God. There is none that will now take any care for the maintenance of the ministers of the church, and erecting of schools ; but for the erecting and establishing of false worship, superstition, and idolatry, no cost was spared, but every man was ready to give most liberally and largely. And hereof came so many monasteries, so many cathedral churches, so many bishopricks in the Pope’s church, where all impiety reigued, with so great revenues provided for their sustentation ; whereas now a whole city thinketh much to find one or two poor ministers and preachers of the Gospel, which before, while the Pope and all im- piety reigned, did sustain sundry monasteries of monks, friars, nuns, and whole swarms of massing priests. ‘To be brief, true religion is ever in need. And Christ complaineth, “ that he is hungry, thirsty, harbourless, naked, and sick.” (Matt. xxv. 35.) Contrariwise, false religion and impiety flourisheth and aboundeth with all worldly — wealth and prosperity. Wherefore a trueand faithful pastor must have a care of the poor also ; and this care Paul here confesseth that he had. Verse 11. And when Peter was come to Antiochia, I withstood him to his face: for he was to be blamed. Paul goeth on still in his confutation, saying, “ that he not only hath for his defence the testimony of Peter, and the other Apostles which were at Jerusalem, but also that he withstood Peter in the pre- sence of the whole church of Antioch.” He showeth here a matter, not done in a corner, but in the face of the whole church. For, as before I have said, he hath here no trifling matter in hand, but the chiefest article of all Christian doctrine; the utility and majesty whereof whoso rightly esteemeth, to him all other things shall seem but vile and nothing worth. Fo: what is Peter, what is Paul, COMMENTARY ON GALATIANS: 163 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 ignorant thereof, then are we in most miserable darkness. Wherefore, if we see this article impugned or defaced, fear not to resist either Peter or an ange! from heaven, following the example of Paul, who, seeing the majesty of this article to be in danger for the dignity of Peter, had no regard of his dignity and esti- mation, that he might keep the same pure and uncorrupt. For it is written, “‘ He that loveth father or mother, or his own life, more than me, is not worthy of me.” (Mark, x. 37.) Wherefore we are not ashamed, for the defence of the truth, to be, counted and called of the hypocrites, proud and obstinate, and such as will be only wise, will hear none, will give place to none. Here we must needs be obstinate and inflexible. For the cause why we offend man, that is to say, tread down the majesty of the person or of the world, is so great, that the sins which the world judgeth to be most heinous, are counted singular virtues before God. ' “ in that we love our parents, honour the magistrates, show reverence to Peter and other ministers of the tvord, we do well.” But here we have in hand the cause neither of Peter, nor parents, nor magistrates, nor of the world, nor of any other creatures, but of God himself. - Here if [ give no place to my parents, to the magistrate, or an angel from heaven, | do well. For what is the creature in respect of the Creator? Yea, what are all creatures, bemg compared unto him ? Even as one drop of water in respect of the whole sea. Why then should I so highly es- teem Peter, which is but a drop, and set God aside, which is the wile sea? Let the drop therefore give place to the sea, and let Peter give place unto God. 'Lhis I say to the end that ye should dili- gently weigh and consider the matter whereof Paul intreateth: for he imtreateth of the word of God, which can never be magnified enough. And where he saith (to his face), this clause maketh specially against the 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 toucheth by the way ; which durst not speak evil of him in his presence, but in his absence slan- dered him most spitefully. “So did not I (saith he) speak evil of Peter, but frankly and openly I withstood him, not of any colonrable 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, thathe 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 manof war, and had shed much blood, but his son Solomon, that should build up the house of the Lord.” So did the Apostles err algo: for they imagined that the kingdom 5 164 COMMENTARY ON GALATIANS. 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 3) and Peter, al- though he heard this commandment of Christ, “Go into the whole world,” &c. (Matt. xxviii.), had not gone unto Cornelius, iflie hadnot been admonished by a vision. (Acts, x. 12.) And in this matter he did notonly err, but also committeda great sin; and if Paul had not resisted him, all the Gentiles which did believe, had been constrained to re- ceive circumcision and to keep the law. The believing Jews also had been confirmed in their opinion: to wit, that the observation of these things was necessary to salvation ; and by this means they had received again the law instead of the Gospel,’ Moses instead of Christ. And of all this great enormity and horrible sin, Peter, by his dissimulation, had been the only occasion. Therefore we may not attribute to the saints such perfection as though they could not sin. Luke witnesseth, “that there was such great dissension between Paul and Barnabas (which were put apart together for the ministry of the Gospel among the Gentiles, and lad travelled through many regions (Acts, xv. 1. 39), and preached unto them the Gospel), that the one departed from the other.” Here we must needs say, that there was a fault either in Paul or Barnabas. And doubtless it could not be, but that the discord was exceeding great which separated these two, being joined together in such a holy fellowship, as the text witnesseth. Such examples are written for our consolation. For it 1s 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, that the saints do not sin. Sampson, David, and many other excellent men, full of the Holy Ghost, fell into great sins. (Judges, xvi. 2 Sam. xi. 24.) Job and Jeremy curse the day of their nativity. (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 Scrip- ture setteth forth to the comfort of those that are afflicted and op- pressed with desperation, and to the terror of the proud. Noman hath so grievously fallen at any time, but he may rise again. And, on the other side, no man taketh so fast footing, but he may fall. If Peter fell, 1 may likewise fall. Ifhe rose again, I may also rise agam. And such examples as these are, the weak-hearted and tender consciences ought to make much of, that they may the better understand what they pray for, when they say, ‘‘ Forgive us our tres« passes ;” 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, for- giveness of sins : all which they had no less need of than we have, and by the same are sanctified and saved, as we be. COMMENTARY ON GALATIANS, 165 Verse 12. For before that certain came from James, he did eat with the Gentiles. The Gentiles which were converted to the faith did eat meats for- bidden by the law; and Peter being conversant with the Gentiles which were converted, did eat with them, and drank wine also which was forbidden ; knowmg that herem he did well, and there- fore 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 abstained 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, simed not, but did well, and knew that it was lawful for him so to do. For he showed by this transgression that the law was not necessary to righteousness, and also delivered the Gentiles from the 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 things. And Paul doth not here reprove Peter for his trans- gression, but for his dissimulation, as followeth ; sin But when they were come, he withdrew and separated y himself, fearing them which were of the circumcision. Here then ye see Peter’s offence, as Paul plainly setteth it fort. Paul accuseth him not of malice or ignorance, but of dissimulation and infirmity, in that he abstained from meats forbidden in the law, fearing lest the Jews which came from James, should be offended thereby ; and had more respect to the Jews than to the Gentiles. Hereby he gave occasion, as much as in him was, to overthrow the Christian liberty and truth of the Gospel. For in that he did with draw, and utterly separate himself, abstaining from meats forbidden in the law (which notwithstanding he had eaten of before), he minis- tered a scruple of conscience to the faithful, :thus to gather upon his example: Peter abstained from meats forbidden in the law ; there- fore he that eateth meats forbidden in the law, sinneth and trans- gresseth the law ; but he that abstaineth is righteous, and keepeth the. law, for else would not Peter have withdrawn himself: but because he did so, and of purpose refuseth those meats which before he did eat, it isa sure argument that such as eat against the law, do sin, and such as abstain from meats which the law forbiddeth, do keep the law, and are justified thereby. Here note, that the end of this fact of Peter, is approved 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, 166 COMMENTARY ON GALATIANS. ‘if thou eat thou sinnest ; if thon abstain, thou art righteous,” is evil. So cireumcision of itself is good, but this endis evil: if thou be not circumcised after the law of Moses, thou canst not be saved. Also to eat meats prohibited in the law, is not evil; but this shrinking and dissimulation of Peter is evil. For it might be said, Peter ab- stameth from meats forbidden in the law, wherefore if thou dost not likewise abstain, thou canst not be saved. ‘This Paul might in no wise dissemble: for the truth of the Gospel was here in danger. To the end therefore that this truth might continue sound and uncorrupt, he resisted Peter to his face. And here we must make a distinction. For meats may be refused two manner of ways (1 Cor.ix): first, for Christian charity sake. sind herem there is no danger: for to bear with the infirmity of my ‘brother, itis good. So Paul himself both bid and taught. Secondly, by abstaining from. them to obtain righteousness, and for not ab- siaining, to sm, and to be damned. | Here accursed be charity, with all the service and works of charity whatsoever. For thus to refraim from meats, is to deny Christ, to tread his body under our feet, to blaspheme the HLoly Ghost, and to despise all holy things. Where- fore, if we must lose the one, let us rather lose man our friend and brother, than God our father. For if we lose God our father, man our friend,aad brother cannot continue. —— Jerom, who neither understood this place, nor the whole Epistle besides, thinketh this to be but a feigned reprehension of Paul, and therefore he excuseth Peter’s fall, saying, “ that it was done by ig- norance.” But Peter offended through dissimulation, and thereby had established 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-despise grace, to return to the Jewish religion, and to bear all the burdens of the law, if Panl had not re- proved him, and by that means revoked the Gentiles and Jews, which were offended through this.example of Peter, te the liberty which is in Christ Jesus, and to the truth of the Gospel. Wherefore if a man would here set forth and amplify Peter's offence, it should ap- pear to be very great, and yet was it not done by malice or ignorance, but by occasion and fear only. Thus we see what ruins may come by one man’s fall and offence, if it be not well seen to and corrected m time. Wherefore, we may not trifle with this article of justification: neither is it without good cause, that we do so often and so diligently put you in mind thereof. And it is much to be marvelled, that Peter, being such an excellent Apostle, should thus do; who before, in the council of Jerusalem, stood, in a manner, alone»in defence of this article, and prevailed there, namely, that salvation cometh by faith without the law. (Acts, xv.) . He that before did so constantly defend the truth and liberty of the Gospel, now by his fall in abstaining from meats for- bidden in the law, is not only the cause of great offence, but also of- fendeth against his own decree. “ Wherefore let him which thinketh he standeth, tuke heed lest he fall.” (1 Cor. x. 12.) No man would COMMENTARY ON GALATIANS 167° think what danger there is in traditions and ceremonies; which, not- withstanding, we camot want. What is more necessary than the law and the works thereof? and yet there is great danger, lest, by the same, men be brought tothe denial of Christ. For of the law cometh oftentimes a truth and affiance in works ; and where that is, there can be no trust in Christ. Christ therefore is soon denied and soon lost; as we may see in Peter; who knew this article of justification better than we do; and yet how easily should we have given occasions of such an horrible ruin, if Paul had not withstood him, that all the Gentiles should thereby have fallen away from the preaching of Paul, and by this\means should have lost the Gospel and Christ himself ? And this should have been done under a holy pretence. For they might have said: Paul, hitherto thou hast taught us that we must be justified by grace without the law: thou seest now that Peter doth the contrary ; for he abstaineth from meats forbidden in the law, and hereby he teacheth us that we cannot be saved except we receive circumcision and observe the law. Verse 18. And the other Jews dissembled likewise with him, inso- much that Barnabas was brought into their dissimulation also. Here you may plainly see, that Paul chargeth Peter with dissimu- lation. If Peter dissembled, then did he certainly know what was the truth, and what was not. He that dissembleth, sinneth not of ignorance, but deceiyeth by a colour which he knoweth himself to be ied “ And other,” saith he, “ dissembled likewise with’ Peter, insomuch that Barnabas also (who was Paul’s companion, and had now a long time preached among the Gentiles, faith in Christ without the law, together with Paul) was brought into their dissimulation.” Ye have here then Peter’s offence plainly described to be mere dissi- mulation, which afterwards had been an occasion of the ruin of the Gospel then newly received, if Paul had not resisted him. And this is a wonderful matter, that God preserved the church, being yet but young, and the Gospel itself, by one only person. Paul alone standeth to the truth : for he had lost Barnabas his companion, and Peter was against him. So sometimes one man is able to do more in a council than the whole council besides. Which things the Papists themselves do witness; and for example they allege Paphnutius, who withstood the whole council of Nice (which was the best of all that were after the council of the Apostles at Jerusa- lem), and prevailed against it. — This I say, to the end that we should diligently learn the article of justification, and make a plain difference between the law and the Gospel, and that ia this matter we should do nothing by dissimula- tion, or give place to any man, if we will retam the truth of the Gospel, and faith sound and uncorrupt : which, as I have said, are soon hurt. Wherefore in this case, away with reason, which is an enemy to faith: which also, in temptations of sin and death, leaneth not to the righteousness of faith (for thereof it is utterly ignorant), 158 COMMENTARY ON GALATIANS> but to her own righteousness, or, at the least, to the rightéousness of the law. Now, \as soon as the law and reason join together, faith loseth her virginity: for nothing fighteth more strongly against faith than the law and reason. And these two enemies cannot be con- quered, but with great labour and difficulty ; which we must conquer notwithstanding, if we will be saved. Wherefore, when thy conscience is terrified with the law, and wrestleth with the judgment of God, ask counsel neither of reason nor of the law, but rest only upon grace and the word of consolation, — and so stand herein, as if thou hadst never heard any thing of the law, ascending up to the glass of faith, where neither the law nor reason do shine, but only the light of faith, which assureth us that we are saved by Christ alone without any law. ‘Thus the Gospel leadeth us’ be- yond and above the light of the law and reason, into the-deep secrets ef faith, where the law and reason have nothmg todo. Notwith- standing, we must hearken also unto the Jaw, but m place and time. Moses, while he was in the mountain where he talked with God face to face, hadno law, made no law, mmmistered no law. But when he was come down from the mountain, he was a lawgiver, and go- verned the people by the law. So the couscience must be free from the law, but the body must be obedient to the law. Hereby it appeareth that Paul reproved Peter for no light matter, but for the chiefest article of all Christian doctrine, which, by Peter’s dissimulation, was In great danger. For Barnabas and the other Jews dissembled together with him, which did all offend, not through ignorance or malice, but for fear of the Jews: whereby their hearts were so blinded, that they did not see their sm. And certaily it is much to be marvelled, that such excellent men as Peter, Barnabas, and others, should so suddenly and so lightly fall, especially m that thing which they knew to be well done, and had also before taught unto others. It is a perilous thing therefore, to trust to our own strength, be we never so holy, never so well learned, and although we think ourselves never so sure of that we know: for in that whereof we think ourselves most sure, we may err and fall, and bring ourselves and others into great danger. Let us therefore diligently, and with all humility, exercise ourselves in the study of the holy Scriptures, and let us heartily pray that we never lose the truth of the Gospel. Thus we see then, that we are nothmg with all our gifts, be they never so great, except God assist us. When he leaveth us to our- selves, our wisdom and knowledge is nothing. For, in the hour of temptation, it may suddenly come to pass, that, by the subtilty of. the devil, all the comfortable places of the Scripture shall be taken out of our sight, and such places only as contain threatenings, shall be set before our eyes, which shall oppress us and utterly confound us. Let us learn therefore, that, if God withdraw his hand, we may soon be overthrown; and let no man glory of his own righteousness, wis- dom, and other gifts, but let him humble himself and pray with the Apostle, “ Lord, increase our faith!” (Luke, xvii. 7.) COMMENTARY ON GALATIANS. 169 Verse 14. But when I saw that they went not the right way to the truth of the Gospel. This is a wonderful example of such excellent men and pillars of the church. There is none but Paul that hath his eyes open, and seeth the offence of Peter, of Barnabas, and the other Jews which dissemble with Peter. On the other side, they do not see their own offence: nay, they rather think that they do well in bearing with the infirmities of the weak Jews. Wherefore it was very necessary that Paul should reprove their offence, and not dissemble it; and therefore he accuseth Peter, Barnabas, and others, that they went not the right way to the truth of the Gospel; that is to say, they swerved from the truth of the Gespel. It is a great matter that Peter should be accused of Paul as one that was fallen from the truth of the Gos- pel. He could not be more grievously reprehended. Yet he suf- fered it patiently; and no doubt but he gladly acknowledged his offence. I said before, that many have the Gospel, but not the truth of the Gospel. So Paul saith here, that Peter, Barnabas, and other of the Jews, “ went not the right way to the truth of the Gospel :” that is to say, they had the Gespel, 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. Whoso then can rightly judge between the law and the Gospel, let him thank God, and know that he is aright divine. In the time of temptation, I confess, that 1 myself do not know how to do it as I cought. 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 righ- teousness of the Gospel heavenly, and the righteousness of the law earthly, and to put as great difference between the righteousness of the Gospel and of the law, as God hath made between heaven and earth, between 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 might. And would to God we could yet further separate the one from the other. Wherefore, if the question be concerning the matter of faith or conscience, let us utterly exclude the law, and leave it on the earth; but, if we have to do with works, then let us lighten the lantern of works and of the righteousness of the law. So let the sun and the estimable light of the Gospel and grace shine in the day, and the lantern of the law in the night. Wherefore, if thy conscience be terrified with the sense and feeling of sin, think thus with thyself: Thou art now remaining upon the earth; there let the ass labour and travail; there let him serve and carry the burden that is Jaid upon him ; that is to say, let the body with his members be subject to the law. But when thou mountest up into heaven, then leave the ass with his burden on the earth : for the conscience hath uothing to do with the law, or works, or with the earthly righteousness. So doth the ass ™M 170 COMMENTARY ON GALATIANS. 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 nothmg must be known as concerning the Gospel, conscience, grace, remission of sins, heavenly 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 ; thatis to say, without the body and members thereof. Now therefore, as soon as the law and sin come into heaven (that is, into the conscience), let them by and by be cast out. For the conscience, being feared with the terror of the wrath and judgment of God, 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 be- longest unto heaven. This distinction of the law and the Gospel, Peter confounded through his dissimulation, and thereby persuaded the believing Jews, that they must be justified by the Gospel and the law together. ‘This might not Paul suffer, and therefore he reproved Peter; not to put him to any reproach, but to the end that he might again establish a plain difference between these two; namely, that the Gospel justi- fieth in heaven, and the law on earth. The Pope hath not only mixed the law with the Gospel, but also of the Gospel hath made _ mere laws, yea, and suchas are ceremonial only. He hath also con- founded and mixed political and ecclesiastical matters together ; which is a devilish and hellish confusion. #1 This place, touching the difference between the law and the Gospel, is very necessary to be known, for it containeth the sum of all Chris- tian doctrine. Wherefore let all that love and fear God, diligently learn to discern the one from the other, not only in words, but in deed and in practice; that is to say, in heart and conscience. For, as touching the words, the distinction is easy : but, in time of tempt- ation, thou shalt find the Gospel butas a stranger and a rare guest in’: thy conscience ; but the law, contrariwise, thou shalt find a familiar *» and a continual dweller within thee: for reason hath the knowledge: - of the Jaw naturally. Wherefore when. thy conscience is terrified with sin, which the law uttereth and increaseth, then say thou, ‘There isa 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, thon hast done wickedly, and hast grievously sinned. . I grant, notwith- standing, I have remission of all my sins for Christ’s sake... But out COMMENTARY ON GALATIANS, 171 of the conflict of conscience, when external duties must be done, there is no time to hearken to the Gospel: then must thou follow thy vocation, and the works thereof. Verse 14. I said unto Peter openly: If thou, being a Jew, livest as the Gentiles, and not as the Jews, why constrainest thou the Gentiles to do like the Jews? That is to wit, thou art a Jew, and therefore thou art bound to live like a Jew ; that is, to abstain from meats forbidden in the law. Notwithstanding, thou livest like a Gentile ; that is to say, thou dost contrary to the law, and transgressest the law. For, as a Gentile, which is free from the law, thou eatest common and unclean meats, and there thou dost well. But in that thou, being afraid at the presence of the brethren converted from the Jewish religion, ab- stainest from meats forbidden in the law, and keepest the law, thou compellest the Jews likewise to keep the law; that is, thou con- Straimest 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 abstameth from those meats which the Gen- tiles use to eat, which also he himself before did eat; therefore we ought likewise to avoid the same, and to live after the manner of the Jews; otherwise we cannot be justified or saved —We see then that Paul reproveth not ignorance im Peter (for he knew that he might freely eat with Gentiles all manner of meats), but dissimulation, whereby he compelleth the Gentiles to live like the Jews. Here I say again, that to live as the Jew, is not evil of itself, for it is a thing indifferent, either to eat swine’s flesh, or any other meats. But so to play the Jew, that for conscience sake thou abstainest from certain meats, that is to deny Christ, and to overthrow the Gospel. Therefore when Paul saw that Peter’s act tended to this end, he withstood him, and said, “ Thou knowest that the keeping of the law is not necessary to 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. Notwith- standing, by thy example, thou constrainest the Gentiles to forsake Christ, and to return to the law.” For thou givest them occasion thus to think; faith only is not sufficient to righteousness, but the law and works are also required; and this Peter teacheth us by his example: therefore the observation of the law must needs be jomed with faith in Christ, if we will be saved. Wherefore Peter, by his example, is not only prejudicial to the purity of doctrine, but also to the truth of faith and Christian righteousness. For the Gentiles re- ceived this of him, that the keeping of the law was necessary to righteousness ; which error, in case it be admitted, then doth Christ profit us nothing at all. \ : Hereby it plainly appeareth to what end this discord between Paul and Peter tendeth, Paul doth nothing by dissimulation, but dealeth M2 172 COMMENTARY ON GALATIANS. sincerely, and goeth plainly to work; Peter dissembleth, but his dis- sumulation Paul reproveth. ‘The controversy was for the mainte- nance of pure doctrine, and the.verity of the Gospel: and in this quarrel Paul did not care for the offence of any. In this ease, all people and nations, all kings aud princes, all judges and magistrates, ought to give place. Since then it isso dangerous a thing to have to do with the law, and that this fall was so.sudden and so great, as it had been from heaven above, even down into hell, let every Christian diligently learn to discern between the law and the Gospel. Let him suffer the law to rule over the body and the members thereof, but not over the conscience. For that queen and spouse may not be de- filed with the law, but must be kept without spot for her only hus- band Christ, as Paul saith (2 Cor. xi.), “¢ I have espoused:you to one husband,’ &c. Let the conscience have her bride-chamber, not in the low valley, but in the high mountain: in the which let Christ he and there rule and reign, who doth not terrify and afflict sinners, but comforteth them, pardoneth their sms, and saveth them. ‘Where- fore 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 steadfastly cleave unto Christ, but oftentimes it is carried away with the cogitations of the law and sin, and so always seeketh to be at liberty after the flesh, but according to conscience, a servant and:slave. . Verse 15. IVe which are Jews by nature, and not sinners of : the Gentiles. . That is to say, we are born unto the righteousness of the law, to Moses, and to circumcision, and even in our birth we bring the law with us. We have the righteousness of the law by nature, as Paul before saith of himself in the first chapter: “ being zealous of the traditions” of the fathers. Wherefore, if we be compared with the Gentiles, we are no sinners; we are not without the law, and with- out works, like unto the Gentiles: but we are Jews born, we are born righteous, and brought up in righteousness. Our righteousness . begimeth 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, re- ceived from the fathers, Moses afterwards confirmed. It is a great matter therefore, that we are Jews by nature.” Notwithstanding, al- though we have this prerogative, that we are righteous by nature, born to the law, and the-works thereof, and are not sinners as the Gentiles, yet are we not therefore righteous before God. Hereby it is evident, that Paul speaketh not-of ceremonies, or of the ceremonial law, as some do affirm, but of a far weightier matter, namely, of the nativity .of the Jews, whom he denieth to be righteous, COMMENTARY ON GALATIANS. 173 although they be born holy, be circumcised, keep the law, have the adoption, the glory, the covenant, the fathers, the true worship, God, Christ, the promises, live’ in them and glory in the same: as they say (John, viii.), “ We are the seed-of Abraham.” Also, “ We have one father, which is God.” And to the Romans (chap. 11. 17), “ Be- hold, thou art called a Jew, and restest in the law,” Ke. Wherefore, although Peter and the other Apostles were the children of God, righteous according to the ‘law, the works and the righteousness thereof, circumcision, the adoption, the covenants, the promises, the apostleship, Xc. yet Christian righteousness cometh not thereby: for none of all these is faith in Christ, which ouly (as followeth in the text) justifieth, and not the law: not that the law is evil or damn- able ; for the law, circuincision, and such-like, are not therefore con- demned because they justify not: but Paul therefore taketh from them the office of justification, because the false apostles contended that by them, without faith, and only by the work wrought, men are justified and saved. This was not to be suffered of Paul; for with- out faith all things are deadly. The law, circumcision, the adoption, the temple, the worship of God, the promises, yea, God, and Christ himself, without faith, profiteth nothing. Paul therefore speaketh generally against all things which are contrary to faith, and not against ceremonies only. Verse 16. Know that a man is not justified by the works of the law, but by the faith of Jesus Christ. This word (the work of the law) reacheth far, and comprehendeth 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 judicial, ceremonial, or the ten commandments, Wherefore 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 justified before God: for a man is not justified by the works of the law. But hereof we will speak more largely hereafter. _ : The work of the law then, according to Paul, signifieth the work of the whole law, whether it be judicial, ceremonial, or moral, Now, if the work of the moral law do not justify, much less doth circumcision justify, which is a work of the ceremonial law. Where- fore, when Paul saith (as he oftentimes doth), “ that a man is not justified by the law, or by'‘the works of the law” (which are both one), he speaketh generally of the whole law, setting the righteous- ness of faith against the righteousness of the whole law. “ For by the righteousness of the law,” saith he, “a man is not pronounced righteous before God‘: but the righteousness of faith God imputeth freely through grace, for Christ’s sake.” The law, no doubt, is holy, righteous, and good, and consequently the works.of the law are M3 " . 174 COMMENTARY ON GALATIANS. 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 law, and did notable works. Cicero suffered death valiantly in a good and just cause. Pomponius was a constant man, and Joved truth, for he never made a he 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 aud 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.” (1 Cor. iv. 4.) We see then that he speaketh not of any part of the law, but of the whole law, and all the works thereof. : The Divinity of the Popish Sophisters, commonly called the Scheolmen. Wuererrore the wicked and pernicious opinion of the Pa- pists is utterly to be condemned, which attribute 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 congy'uo), because it is meet that God should reward such a work. But when grace is obtained, the work following de- serveth everlasting life of due debt and worthiness, which they call meritum de condiyno. As for example: ifa man bemg in deadlysin, 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 deseryeth grace. When he bath thus obtained grace, he doth now a work which of worthiness deserveth everlasting life. For the first, God is no debtor: but because he is just and good, it behoveth him to approve such a good work, though it be done in deadly sin, and to give grace for such a service. But when grace is obtamed, God is become a debtor, and is constrained of right and duty to give eternal life, For now it is not only a work of free will, done according to the substance, but alsa done in grace, which maketh a man acceptable unto God, that is to say, in charity. This is the divinity of the antichristian kmgdom ; which here 1 recite, to the end that the disputation of Paul may be the better un- derstood (for two contrary things being set together, may be the bet- ter known) ; and moreover, that all men may see how far from the ‘truth these blind guides, and leaders of the blind, have wandered, and how by this wicked and blasphemous doctrine they have not only darkened the Gospel, but have taken it clean away, and buried Christ utterly, For if I, being im deadly sin, can do any little work which is not only acceptable m Goad’s sight of itself, and according to the substance, but also is able to deserye grace of congruence, and when T haye received grace, I may do works accerding to grace, that is to COMMENTARY ON GALATIANS. 175 ‘say, according to charity, and get of right and duty eternal life; ‘what need have I now of the grace of God, forgiveness of sins, of the promise, and of the death and victory of Christ? Christ is now to me unprofitable, and his benefit of none effect: for L have free will and power to do good works, whereby I deserve grace of congru- ence, and afterwards, by the worthiness of my work, eternal life. Such monstrous and horrible blasphemies should have been. set forth to the Turks and Jews, and not to the church of Christ.. And hereby it plainly appeareth, that the Pope with his bishops, doctors, priests, and all ‘his religious rabble, had no knowledge or regard of holy matters, and that they were not careful for the health of the silly and miserable scattered-flock. For if they had seen, but as it were through a cloud, what Paul calleth sin, and what he calleth grace, they would never have compelled the people to believe such abomi- nations and execrable lies. By deadly sin they understood only the external work committed against the law, as murder, theft, and Such- like. © ‘They could not see, that ignorance, hatred, and contempt of God in the heart, ingratitude, murmuring against God, and resisting the will of God, are also deadly sin, and that the flesh cannot think, speak, or do any thing, but that which is devilish and altogether against God. If they had seen these mischiefs fast rooted in the na- ture of man, they would never have devised such impudent and exe- crable dreams touching the desert of congruence and worthiness. Wherefore we must properly and’ plainly define what a wicked man or deadly sinner is. He is such a holy and bloody hypocrite as ah when he went to Damascus, to persecute Jesus of Naza- reth, to abolish the doctrine of the Gospel, to murder the faithful, and utterly to overthrow the church of Christ. And who will not say, but that these were horrible sins? Yet could not Paul see them. For he was so blinded with a perverse zeal of God, that he thought these abominations to be perfect righteousness, and high service unto God: and shall we say, that such as defend these horrible sins to be perfect righteousness, do deserve grace? Wherefore, with Paul, we utterly deny the merit of congruence and worthiness, and affirm, that these speculations are nothing else but mere deceits of Satan, which were never done indeed, nor noti- fied by any examples. For God never gave to any man grace and everlasting life for the merit of congruence or worthiness. These disputations therefore of the schoolmen touching the merit of con- gruence and worthiness, are nothing else but vain toys and dreams of idle brains, to no other end and purpose but to draw men from the true worship of God. Andhereupon is the whole Papacy grounded. Vor there is no religious person, but he hath this imagination: T am able by the observation of my holy order to deserve grace of con- gruence, and by the works which I do after that I have received this grace, Tam able to heap up such treasure of merit, as shall not only be sufficient for me to obtain eternal life, but also to give or sell unto others. ‘Thus have all the religious orders taught, and thus have they lived. And to defend this horrible blasphemy against Christ, M4 176 COMMENTARY ON GALATIANS. the Papists do at this day attempt against us what they.can. And there is not one of them all, but the more holy hypocrite and merit- monger he is, the more cruel and deadly enemy he is to the Gospel _ of Christ. | The true Way to Christianity. : Now, the true way to Christianity is this, that a man do first ac- knowledge himself, by the law, to be a sinner, and that it is impos- sible for him to do any good work. For the law saith, “ Thou art an evil tree, and therefore all that thou thinkest, speakest, or dost, is against God.” (Matt. vil. 17.) Thou canst not therefore deserve grace by thy works: which if thou go about to do, thou doublest thy offence : -for since thou art an evil tree, thou canst not but bring forth evil fruits, that is to say, sms. ‘‘ For whatsoever is not of faith, is sin.” (Rom, xiv.23-) Wherefore he that would deserve grace by works going before faith, goeth about to please God with sins, which is nothing else but to heap sin upon sim, to mock God, and to provoke his wrath. When a man is thus taught and instructed by the law, then is he terrified and humbled, then he seeth indeed the greatness of his sin, and cannot find in himself one spark of the Jove of God: therefore he justifieth God in his word, and confesseth: that he is guilty of death and eternal damnation. The first part then of Christianity is the preaching of repentance, and the knowledge of ourselves. ; ' The second part is: if thou wilt be saved, thou mayest not seek salvation by works :'“ for God hath sent his only begotten Son into the world, that we might live through him. He was crucified and died for thee, and offered up thy sins in his own body.” Here is no congruence or work done before grace, but wrath, sim, terror, and death. Wherefore the law doth nothing else but utter sin, terrify, and humble, and by this means prepareth us to justification, and driveth us to Christ. For God hath revealed unto us by his word, that he will be unto us a merciful father, and without our deserts (seeing we can deserve nothing) will freely give unto us remission of sins, righteousness, and life everlasting for Christ his Son’s sake. For God giveth his gifts freely unto all men, and that is the praise and glory of his divinity. But the justiciaries and merit-mongers will not receive grace and everlasting life of him freely, but will deserve the same by their own works. For this cause they would utterly take from him the glory of his divinity. To the end therefore that he may maintain and defend the same, he is constrained to send his Jaw before, which as a lightning and thundering from heaven, may bruise and break those hard rocks. This briefly is our doctrine as touching Christian righteousness, contrary to the abominations and blasphemies of the Papists, con- cerning the merit of congruence and worthiness, or works before grace and after.grace._ Which monstrous dreams were, devised by . such as were never exercised with any temptations, never had any COMMENTARY ON GALATLIANS. 177 true feeling of sin, or of the terror of death, and: therefore they know not what they say, or what they teach. Moreover, they can show no example of any work done either before or after grace that could justify before God. Wherefore they are nothing else but vain toys and foolish fables, whereby the Papists deceive both themselves and other. For Paul here plainly afirmeth, “that no man is justified by the works of the law either going before grace (whereof he speak- eth in this place) or coming after grace.” You see then that Chris- tian righteousness is not such an essential quality engrafted in the nature of man, as the schoolmen do imagine, when they say : (The Divinity of the Schoolmen.) WHEN aman doth any good work, God accepteth it, and for that work he poureth into him charity, which they call charity in- fused.—This charity, say they, is a quality remaining in the heart, and this they call formal righteousness (which manner of speaking it is expedient for you to know), and they can abide nothing less than to hear that this quality forming and adorning the soul, as whiteness doth the wall, should not be counted righteousness. They can climb no higher than to this cogitation of man’s reason, that man is righte- ous by his own formal mghteousness, which is grace making him ac- ceptable unto God, that is to say, charity. So to this quality cleaving unto the soul, that is to wit, charity (which is a work after the law, for thedaw saith, “ Thou shalt love the Lord thy God,” Xc.),. they attribute formal righteousness, that is to say, true Christian righteous- ness; and they say that this righteousness is worthy of everlasting life, and he that hath it is formally righteous: and moveover he is effec- tually or actually righteous, because he now doth good works, where- unto everlasting life is due-—This is the opinion of the popish schoolmen, yea, even of the best of them all, Some others there be which are not go good, as Scotus and Oc- cam, which said, “ that for the obtaining of the grace of God, this charity infused or givenof God, is not necessary; but that a man, even by his own natural strength, may procure this charity above all things.” For so reasoneth Scotus: if aman may love a creature, a young man a maiden, a covetous man money, which are the Jess good, he may also love God, which is the greater good. If he have a love of the creature through his natural strength, much more hath he a love of the Creator. With this argument were all the sophis- ters convicted, and none of them all was able to refute it. Notwith- standing, thus they reply: ' ‘The Scripture compelleth us to confess, say they, that God, bee sides that natural love and charity which is engrafted in us (whereg with alone he is not contented), requireth also, charity, which he him: self giveth. And hereby they accuse God as a tyrant and a cruel exactor, who is not content that we keep and fulfil his law, but above the law (which we ourselves are able to fulfil) requireth also, that we 178 COMMENTARY ON GALATIANS. should accomplish it with other circumstance and furniture, as ap~ parel to the same. As if a mistress should not be contented that her cook had dressed her meat excellently well, but should chide her for that she did not prepare the same, being decked with precious apparel, and adorned with a crown of gold. Now, what a mistress were this, who when her cook had done all that she was bound to do, and also exactly performed the same, would moreover require that she should wear such ornaments as she could not have? Even so, what a one should God be, if he should require his law to be ful- filled of us (which notwithstanding by our own natural strength we observe and fulfil) with such furniture as we cannot have ? But here, lest they should seem to, avouch contrary things, they make a distinction, and say, that the law is fulfilled two manner of ways: first, according to the substance of the deed; and secondly, according to the mind of the commander. According to the sub- stance of the deed, say they, we may fulfil all things which the law commandeth, but not according to the mind of the commander, which is, that God is not contented that thou hast done all things which are commanded in the law (although he can require no more of thee) ; but he further requireth, that thou shonldest fulfil the Jaw in ¢harity: not that charity which thou hast by nature, but that which is above nature and heavenly, which he himself giveth. And what is this else but to make of God a tyrant and a tormentor, which re- quireth that of us which we are not able to perform? And it is in a manner as much as if they should say, that the fault is not in us if we be damned, but m God, which with this circumstance requireth his daw to be accomplished of us. These things I do the more diligently repeat, that you may see how far they have strayed from the true sense of the Scripture, which have said that by our own natural strength we may love God above all things, or at least, by the work wrought we may deserve grace and everlasting life. And because God is not content that we fulfil the law according te the substance of the deed, but will have us also to fulfil the same according to the mind of the commander ; there- fore the Scripture further compelleth us to have a quality above na- ture poured mto us from above, and that 1s charity, which they call formal righteousness, adorning and beautifying faith, being also the cause that faith justifieth us. So faith is the body, and the shell ; charity the life, the kernel, the form, and furniture. These are the monstrous dreams of the schoolmen. But we, m the stead of this charity, do place faith, and we say, that faith apprehendeth Jesus Christ, who is the form which adorneth and furnisheth faith, as the colour adorneth and beautifieth the wall. —Christian faith therefore is not an idle quality or empty husk in the beart, which may be in deadly sin until charity come and quicken it: but if it be true faith, isa sure*trust_and confidence in the heart, and | at Christ is the umself is present. , or rather darkness a firm consent whereby Christ is apprehénded : s objeet of faith, yea, rather even m faith Chris Faith iherefore is a certain obscure knowledg COMMENTARY ON GALATIANS. _ 179 ‘which seeth nothing, and yet Christ apprehended by faith, sitteth in this darkness: like’ as God in Sinai and in the temple sat in the “ midst of darkness,” &c. (Exod. ix. 9. 1 Kings, viii. 10.) Where- fore our formal righteousness is not charity furnishing and beautify- ing faith, but it is faith itself, which is, as it were, a certain cloud in our hearts: that is to say, a steadfast trust and affiance in the thing which we see not, which is Christ; who although he be not seen at all, yet he is present. Faith therefore justifieth, because it apprehendeth and possesseth this treasure, even Christ present. But this presence cannot be com- prehended of us, because it is in darkness, as I have said. Where- fore, where assured trust and aftiance of the heart is, there Christ is present, yea even m the cloud and obscurity of faith. And this is the true formal righteousness, whereby a man is justified, and not by charity, as the popish schoolmen do most wickedly affirm. To conclude, like as the schoolmen say, that charity furnisheth and adorneth faith ; so do we say, that it is Christ which furnisheth and adorneth faith, or rather, that he is the very form and perfection of faith. . Wherefore Christ apprehended by faith, and dwelling in the heart, is the true Christian righteousness, for the which God counteth us righteous and giveth us eternal.life. Here is no work of the law, no charity, but a far other manner of righteousness, and a certain new world beyond and above the law. For Christ or faith is not the Jaw nor the work of the law. But concerning this matter, which the schoolmen neither well understood nor taught, we intend to speak morelargely hereafter. Now it shall be enough that we have showed, that Paul speaketh not here of the ceremonial law only, but of the whole law. The true Rule of Christianity. _ Cownrrary to these vain trifles and doating dreams (as we have also noted before), we teach faith, and give a true rule of Chris- tianity m this sort: first, that a man must be taught by the law to know himself, that so he may learn to say with the Prophet, “ Ail have sinned, and have need of the glory of God.” Also, “ There is not one righteous, no not one: not one that understandeth, not one that seeketh after God: all have gone astray.” Also, “ Against thee only have I smued.” (Rom.i. 23. Psal. xiv i. Peal. Hi. 4. Psal. li. 4.) Thus we, by a contrary way, do drive men from the merit of congruence and worthiness." Now, when a man is humbled by the law, and brought to the knowledge of himself, then followeth true repentance (for true repentance beginneth at the fear and judg- ment of God), and he seeth himself to be so great a simer, that he can find no means how he may be delivered from his sin by his own strength, works, or merits. Then he perceiveth well what Paul meaneth when he saith, “ that man is the servant and bond-slave of sin;” also, “ that God hath shut up all under sin” (Rom. vii. 14. Rom. xi. 31. Rom. iii. 19); and that the whole world is guilty be- 4 180 COMMENTARY ON GALATIANS. fore God, &c.: then he ‘seeth that all the divinity of the schoolmen, touching the merit of congruence and worthiness, is nothing else but mere foolishness, and that by this means the whole Papacy falleth. Here now he beginneth to sigh, and saith in this wise: Who then can give succour? For he being thus terrified with the law, utterly despaireth of his own strength: he looketh about, and sigheth for the help of a mediator and saviour. Here then cometh in good time the healthful word of the Gospel, and saith: “ Son, thy sins are for- given thee.” (Matt.ix.2.) Believe iv Christ Jesus crucified for thy sins. If thou feel thy sins and the burden thereof, look not upon them in thyself, but remember that they are translated and laid upon Christ, whose stripes have made thee whole. (Isa. iii. 1.) This is the beginning of health and salvation. By this means we are delivered from sin; justified, and made inheritors of everlasting life; not for our own-works and deserts, but for our faith, whereby we lay hold upon Christ. Wherefore we also do acknowledge a quality aud a formal righteousness of the heart; not charity (as the sophisters do), but faith, and yet so notwithstanding, that the heart must behold and apprehend nothing but Christ the Saviour. And here it is necessary that you know the true definition of Christ. The schoolmen being utterly ignorant hereof, have made Christ a- judge and a tormentor, devising this fond fancy concerning the merit of congruence and worthiness. But Christ, according to his true definition, is no lawgiver, but a forgiver of sins, and a saviour. ‘This doth faith apprehend, and un- doubtedly believe, that he hath wrought works and merits ef con- gruence and worthiness before and after grace abundantly. | For he might have satisfied for all the sins of the world by one only drop of his blood; but now he hath shed it plentifully, and hath satisfied. abundantly. (Heb. ix.) ‘ By his own blood hath he entered into the holy place once for all, and obtained eternal redemption.” Also (Rom. 11. and iv.), “ And we are justified freely by his-grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a reconciliation unto us, through faith in bis blood.” Wherefore it is a great matter to lay hold upon Christ, by faith, bearing the sins of the world. And this faith alone is counted for righteousness. Here is to be noted, that these three things, faith, Christ, accepta- tion, or imputation, must be joined together. Faith taketh hold of Christ, and hath him present, and’ holdeth him inclosed, as the rme doth the precious stone. And whosoever shall be found having this confidence in Christ apprehended in the heart, him will God account for righteous. This is the méan, and this is the merit, whereby we attain the remission of sms and nghteousness. “ Because thou be= hievest in me, saith the Lord, and thy faith layeth hold upon Christ, whom I have freely given unto thee that he might be thy mediator and high-priest, therefore be thou justified and righteous.” Where- fore Ged doth accept or account us as righteous, only for our faith in Christ. And this acceptation, or imputation, is very necessary ; first, be- et COMMENTARY ON- GALATIANS. 181 cause we are not yet perfectly righteous, “ but while we remain in this life, sim dwelleth still in our flesh :” and this remnant of sin God purgeth inus. Moreover, we are sometimes left of the Holy Ghost, and fall imto sins, as did Peter, David, and other holy men. Not- withstanding, we have always recourse to this article: “ That our sms are covered, and that God will not lay them to our charge.” (Psal. xxxii-and Rom. iv.) Not that sin is not in us (as the Papists have taught, saying, that we must be always working well until we feel that there is no guilt of sin remaining in us): yea, sin is indeed always in us, and the godly do feel it, but it is covered, and is not imputed unto us of God for Christ’s sake ; whom because we do ap- prehend by faith, all our sins are now no sins. But where Christ and faith be not, there is no remission or covering of sins, but mere imputation of sins and condemnation. Thus will God glorify his Son, and will be glorified himself in us through him. When we have thus taught faith in Christ, then do we teach also good works. Because thou hast laid hold upon Christ by faith, through whom thou art made righteousness, begin now to work well. Love God and thy neighbour, call upon God, give thanks unto him, praise him, confess him. These are good works indeed, which flew out of this faith and this cheerfulness conceived in the heart, for that we have remission of sins freely by Christ. Now what cross or aftliction soever do afterwards ensue, they are easily borne, and cheerfully suffered. (Mat. xi. 30.) “ For the yoke that Christ layeth upon us, is sweet, and his burden is easy.” When sm is patdoned, and the conscience delivered from the burden and sting of sin, then may a Christian bear all things easily : because he feeleth all things within sweet and comfortable, therefore he doth and suffereth all things willingly. But when a man walketh in his own righteousness, whatsoever he doth is grievous and tedious unto him, because he doth it unwillingly. We therefore do make this detinition of a Christian, that a Chris- tian is not he which hath no sin, but he to whom God impateth not his sin, through faith in Christ. This doctrine bringeth great con- solation to poor afflicted consciences in serious and inward terrors. It is not without good cause, therefore, that we do so often repeat and beat into your minds the forgiveness of sins, and imputation of righteousness for Christ’s sake : also that a Christian hath nothing to do with the law and sin, especially in the time of temptation. For in that he is a Christian, he is above the law and sin. For he hath Christ the Lord of the law present and inclosed in his heart (as we have said) even as a ring hath a jewel or precious stone inclosed in it. Therefore when the law accuseth and sin terrifieth him, he jooketh upon Christ, and when he hath apprehended him by faith, he hath present with him the conqueror of the law, sin, death, and the devil; who reigneth and ruleth over them, so that they cannot burt him. Wherefore a Christian man, if ye define him rightly, is free from all laws, and is not subject unto any creature, either within oF without: im that hes a Christian, [ say, and not in that he is a \ 182 COMMENTARY ON GALATIANS. mail or a woman, that is to say, in that he hath his conscience adorned and beautified with this faith, with this great and inestimable treasure, or, as Paul saith, “ this unspeakable gift” (1 Cor. ix. 19), which camot be magnified and praised enough, for it maketh us the children and heirs of God. And by this means a Christian is greater than the whole world. For he hath such a gift, such a treasure in his heart, that although it seemeth to be but little, yet, notwithstand- ing the smallness thereof, is greater than heaven and earth, because Christ, which is this gift, is greater. While this doctrine, pacifying and quieting the conscience, re- maineth pure and uncorrupt, Christians are made judges over all kinds of doctrine, and are lords over the laws of the whole world. Then can they certainly judge that the Turk with his Alcoran is damned, because he goeth not the right way, that is, he acknowledgeth not himself to be miserable and damnable, nor apprehendeth Christ by faith, for whose sake he might be assured that his sims are par- doned. In like manner they boldly pronounce sentence against the Pope, that he is condemned with all his kingdom, because he so walketh and so teacheth (with all his religious rabble of sophisters and schoolmen), that by the merit of congruence we must come to grace, and that afterward by the merit of worthiness we are received ito heaven. Here, saith the Christian, this is not the right way to justify us, neither doth this way lead to heaven. For I camnot, saith he, by my works going before grace, deserve grace, nor by my works following grace, deserve eternal life: but to him that believeth, sin is pardoned and righteousness imputed. ‘This trust, and this con- fidence, maketh him the child of God, and heir of his kmgdom: for in hope he possesseth already everlasting life, assured unto him by promise. ‘Through faith in Christ therefore all things are given unto us, grace, peace, forgiveness of sins, salvation, and everlasting life, and not for the merit of congruence and worthiness. Wherefore this doctrine of the schoolmen, with their ceremonies, masses, and infinite foundation of the papistical kingdom, are most abominable blasphemies against God, sacrileges and plain denials of Christ, as Peter had foretold in these words: “ There shall be,” saith he, “‘ false teachers among you, which shall privily bring in damnable heresies, denying the Lord that hath bought them,” &c. (2 Pet. ii...) As though he would say: The Lord hath redeemed and bought us with his blood, that he might justify and save us; this is the way of righteousness 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 false- hood and destruction, and many shall follow their damnable ways. Peter throughout this whole chapter. most lively painteth out the Papacy, which neglecting and despising the Gospel of faith in Christ, hath taught the works and traditions of men: as the merit of con- gruence and worthiness, the difference ef days, meats, vows, invoca- tion of saints, pilgrimages, purgatory, and such-like. In these fan- tastical opinions the Papists are so nustled, that it is impossible COMMENTARY ON GALATIANS. 183 for them to understand one syllable of the Gospel, 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 ouly 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 worthiness before and after grace. This, say 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 snf- ficiently conceive how horrible the idolatry of the Papists is. As inestitnable as the gift is which is offered unto us by Christ, even so and no less abominable are these profanations of the Papists. Wherefore they ought not to be lightly esteemed or forgotten, but diligently weighed and considered. And this maketh very much also for the amplifying of the grace of God, and benefit of Christ, as by the contrary. For the more we know the profanation of the pa- pistical mass, so much the more we abhor “ind detest the same, and embrace the true use of the holy communion, which the Pope hath taken away, and hath made merchandise thereof, that, being bought for money, it might profit others. For he saith, that the massi priest, an apostate, denying Christ and blaspheming the H oly 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 inestimable pa- tience of God, in that he hath not long ago destroyed the whole Papacy, and consumed it with fire and brimstone, as he did Sodom and Gomorrah. But now these jolly fellows go about, not only to cover, but highly to advance their impiety and filthiness. This we may In no case dissemble. We must therefore with all diligence set forth the article of justification, that, as a most clear sun, it may bring to hght the darkness of their hypocrisy, and discover their filthiness and shame. For this cause we do so often repeat, and so earnestly set forth the righteousness of faith, that the adversaries may be con- founded, and this article established and confirmed in our hearts. And this is a most necessary thing: for if we once lose this sun, we fall again into our former darkness. And most horrible it is, that the Pope should ever be able to bring this to pass in the church, that Christ should be denied, trodden under foot, spit upon, blas- phemed, yea, and that even by the Gospel and sacraments; which he hath so darkened, and turned into such horrible abuse, that he hath made them to serve him against Christ, for the establishing and confirming of his detestable abominations. O deep darkness! O horrible wrath of God! 184 COMMENTARY ON GALATIANS. Verse 16. Even we, I say, have believed in Jesus “Clvist, that we might be justified. This is the true mean of becoming a Christian, even to be justified by faith in Jesus Christ, and not by the works of the law. Here we must stand, not upon the wicked gloss of the schoolmen, which say, that faith then justifieth, when charity and good works are joined withal. With this pestilent gloss the sophisters have darkened and corrupted this and other like sentences in Paul, wherem he mani- festly attributeth justification to faith only m Christ. But when a man heareth that he ought to believe in Christ, and yet, notwith- standing, faith justifieth not except it be formed and furnished with eharity, by and by he falleth from faith, and thus he thinketh: If faith without charity justifieth not, then is faith in vain and uupro- fitable, and charity alone justifieth ; for, except faith be formed with charity, it is nothing. ; -And to confirm this pernicious and pestilent gloss, the adversaries do allege this place (1 Cor. xiii.): “ Though I speak with the tongues of men and angels, and have no love, | am nothing.” And this place is their brazen wall. But they are men without under- standing, 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 by faith furnished with charity, but by faith only and alone.” mp0. 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 question is, by what means we are justified and attain eter- nal life. ‘To this we answer with Paul, “ that by faith only m Christ . we are pronounced righteous, and not by the works of the law or charity :” not because we reject good works, but for that we will not suffer ourselves to be removed from this anchor-hold of our salva- tion; which Satan most desireth. Wherefore since we are now in the matter of justification, we reject and condemn all good works: for this place 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. Ri But the law is good, just, and holy. True, it is. But when we are in the matter of justification, there is no time or place to speak of the law: but the question is, what Christ is, and what benefit he hath brought unto us. Christ is not the law, he is not my work, or the work of the law, he is not my charity, my obedience, my poverty, but he is the lord of life and death, a mediator, a saviour, a re- deemer of those that are under the law and sm. In him we are by faith; and he in us. The bridegroom must be alone with the bride _ in his secret chamber, all the servants and family being put apart. COMMENTARY ON GALATIANS. 185 But afterwards, when the door is open, and he cometh forth, then let the servants and’ handmaidens return, to minister unto them: then let charity do her office, and let good works be done. We must fearn 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 there- fore he is no exactor of the law and works, “but he is the Lamb of God, that taketh away the sins of the world.” (John, i. 29.) 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-will, but by the Lord Jesus Christ only and alone. Verse 16. That we might be justified by faith in Christ, and not by the works of the law. Paul speaketh not here of the ceremonial law only, as before we ‘have said, but of the whole law. For the ceremonial law was as well the law of God, asthe moral law. As for example, circumcision, the institution of the priesthood, the service and ceremonies of the temple, were as well commanded of Ged, as the ten commandments. Moreover, when Abraham was commanded to offer up his son Isadc in sacrifice, it was a law. This work of Abraham pleased God no 2 tenia other works of the ceremonial law did, and yet was he not justified by this work, but by faith: forthe Scripture saith, “ Abra- ham believed God, and it was counted to him for righteousness.” (Gen. xv. 6. Rom. iv. 3.) But since the revealing of Christ, say they, the ceremonial law - killeth and bringeth death. Yea, so doth the law of the ten com- mandments also, without faith in Christ. Moreover there may no law be suffered to reien in the conscience, but only the law of the spirit and life, whereby weare made free in Christ 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 working. It is an highand an excellent matter to be at peace with God, and therefore, in this case, we have need of a far other mediator than Moses or the law. Here we must 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 might be justified by faith, and not by the works of the law,” are very effectual, and not in vain or unprofitable, as the schoolmen think, and therefore they pass them 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 N 486 COMMENTARY ON GALATIANS. turneth to the Galatians, to whom he writeth, and thus he con- cludeth: since it is so, that we are justified by faith in Christ, then by the works of the law shall no flesh be justified. Verse 16. Because of the deeds of the law, no flesh shall be, justified. Flesh, in Paul, doth not signify (as the schoolmen dream) manifest and gross sias, for those he useth to call by their proper names, as adultery, fornication, uncleanness, and such-like ; but by flesh, Paul -meaneth here, as Christ doth in the third chapter of John: “ "That which is born of the flesh,” saith he, “is flesh.” (John, iti. 6.) Flesh therefore signifieth the whole nature of man, with reason and all other powers whatsoever do belong to man. ‘This flesh, saith he, 1s not justified by works, no not of the law.” Flesh therefore, according ‘to Paul, signifieth all 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 righteous according to reason and the law of God, yet with all this righteousness, works, merits, devotion, and religion, he is not justified. ; This the Papists do not believe, but being blind and obstinate, they defend their abominations against their own conscience, and continue still in this their blasphemy, haying im their mouths these — execrable words : He that doth this good work, or that, deserveth for- giveness of his sins: whosoever entereth into 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 devils, to the decrees and ordmances 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 the law of God. For ifno flesh be justified by the works of the law, much less shall it be justified by the rules of Benedict, Francis, or Augustize, in which there is not one jot of true fajth in Christ : but this only they teach, that whosoever keepeth these things hath life everlasting. | Wherefore I have much and often marvelled, that these sects of per- dition reigniag so many years in so great darkness and errors, the church coutd 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 were anointed of the bishops, to be religious and holy, and themselves to be profane and secular, and not worthy to be compared 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 wrath of God, in that he hath se Jong time punished the contempt of the Gospel and Christ in the Papists, and also their ingratitude, in giving them over unto a reprobate ee COMMENTARY ON GALATIANS. 187 sense, insomuch that they blaspheming and denying Christ altogether as touching his office, instead of the Gospel, received 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 Jength they were forbidden to marry, and were hound to that incestuous sing'e life ; where they were outwardly polluted and defiled with all kinds of horrible wickedness, as adultery, whore- dom, uncleanness, sodomy, and such other abominations. “This was the fruit of that filthy single life. So God punishing sin with sin, inwardly gave them over unto a reprobate mind, and outwardly suffered them to fall into such horrible abominations, and that justly, because they biasphemed the only Son of God, in whom the Father would be glorified, and whom he deli- vered to death, that all which believe in him might be saved by him, and not by their own execrable rules and orders... “ Him that ho- noureth me,” saith he, “ L will honour.” (2 Sam. ii. 30.) Now, God is honoured in his Son. Whoso then believeth that the Son is our Mediator and Saviour, he honoureth the Father, and him again doth God honour, that is to say, adorneth him with his gifts, forgiveness of sins, righteousness, the Holy Ghost, and everlastig life. Con- trariwise, “ They that despise me,” ‘saith he, “shail be despised.” This is then a general conclusion : “ By the deeds of the law no flesh shall be justified.” The law of God is greater than the whole world, for it comprehendeth all men; and the works of the lay do far excel even the most glorious will-works of the merit- nongers : and yet ‘Paul saith, “ that neither the law, nor the works of- ihe law, do justify.” ‘Therefore we conclude with Paul, “ that faith only justifieth.” This proposition he goeth about to confirm in this manner: ' sd Verse 17. If then, while we seek to be made righteous by Christ, we ourselves are found sinners, is Christ therefore the minister of sin? God forbid. Tf this be true, saith he, that we are justified by Christ, then is it impossible that we. should be sinners, or should be’ justified by the law. On the contrary, if this be not trie, but that we must be jus- tified by the law, and the works of the law, “it is then ‘impossibl that we should be justified by Christ. Oneof these tivo “‘niust needs be false. Either we are not justified by Christ, of we are not justifies by the law. But the trath is, that we are justified by Christ; ther fore we are not justified by the law. He reasoneth ‘therefore’ after this manuer: “ If then, while we seek to be made’ righteous ‘by Christ,” Ke, That is, if we seek to be justified by Christ; and-so being justitied are yet found sinners, having need of the law to justify us being sinners : if we have need, I say, of thé dbservation of the law to justify us, so that they which are righteous in Christ‘are' not righ- _teous, but have yet need of the law to justify them : or if he that is nN 2 5 eat hts 188 COMMENTARY ON GALATIANS, justified by Clirist, must yet further be justified by the law, then 1s- 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 hath 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 net justified in the law, but in Christ. Now, if they which are justified m Christ, are yet found sinners, that is, do yet still belong to the law, and are under the law (as the false apostles teach), then are they not yet justified. For the law acecuseth them, and showeth them to be yet smmers, and re- quireth of them the works of the law, as necessary to their justifi- cation. ‘Therefore they that are justified in Christ, are not justified : and so it followeth, that Christ is not a justifier, but a minister of the law. With these words he vehemently chargeth the false apostles and all merit-mongers, that they pervert all together: for they make of the law grace, and of grace the law, of Moses Christ, and of Christ Moses. For they teach, that besides Christ, and all the righteousness of Christ, the observation of the law is necessary to justification. 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 be- longeth unto Christ. If thou do the works of the law, say they, thou shalt be saved: but if thou do them not, thou shalt not be justified, al- though thou do believe in Christ ever somuch. Now, if it be so, that Christ justitieth not, but is the minister of sin (as it needs must fol- low by their doctrine), then is Christ the law ; for we haye nothing else of him, seeing he teacheth that. we are sinners, than that we have by the law. So Christ being the minister of sin, sendeth us to the law, and to Moses, as to our justifier. It cannot be therefore, but that the Papists, and all such as are ig- norant of the righteousness of Christ, or have not the true knowledge thereof, must needs make of Christ Moses and the law, and of the law Christ. For thus they teach: Itis true, say they, that faith in Christ justifieth, but withal we must needs keep the commandments of God. For it is written, “ If thou wilt enter into life, keep the commandments.” (Matt.xix.17.) Here even at the first: dash, Christ is denied, and faith abolished, because that is attributed to the cominandments of God, or to the law, which belongeth to Christ alone. For Christ, according to his true definition, is a justifier and a redeemer from sins. If I attribute this to the law, then is the law my justifier, delivering me from my sins, because I do the works thereof : ‘and 30 now the law is Christ, and Christ utterly loseth his name, his office and glory, and is nothing else but a minister of the law, reprov- ing, 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 again, and to loose him from his sins, if he believe the Gospel. For to all that do believe, “ Christ ig the end and the full finishing of the law unto righteousness : he is COMMENTARY ON GALATIANS. 189 the Lamb of God that taketh away the sins of the world.” (Rom. x.: 4. John, i. 30.) But the Papists and Anab: ptists, because they un- derstand not this doctrine, do turn all clean contrary, making of Christ Moses, and of Moses Christ. Aud this is indeed (although they will say otherwise) their principal proposition, that Christ is Moses. More over, they deride us, because we do diligently teach, and so earnestly require faith. Ha, ha! say they, faith, faith! wait thou the time unt! thou come to heaven by faith. Nay, thou must strive to do greater and weightier matters. Thou must fulfil the Jaw, according, to that saying, “ Do this, and thou shalt hive.” (Luke, x. 18.) Faith, which ye so highly extol, doth nothing else but make men care- less, idle, and negligent. ‘Thus are they become nothing else but mi- nisters 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 con- founded and mingled together? There is no man so unsensible, which doth not’ perceive this distinction of the law and grace to be most plain and manifest. For the very nature and signification of the words maketh this distinction and difference. For who understandeth not that these’words, law, and grace, do differ in name and signifi- cation? Wherefore it is a monstrous thing, that, this distinction being so plain, the adversaries should be so devilish and perverse, as to mingle together the law and grace, and to transform Christ into ‘Moses. Therefore: 1 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 scheol-doctors do plainly confess, that the law and grace are diyerse and distinct things; arid 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, and 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 jomed therewith. Where is now the distinction and difference of the law and grace? Indeed, they do distinguish them im name, but in effect they call grace charity. Thus do all they which so straitly require the observation of the law, and attribute justification to the law and-works. Where- fore whosoever doth not perfectly. understand the article of justifi- cation must needs confound and/mingle the law and grace together. Let every man therefore diligently learn, abave 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 da; 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 sorks. Lf this be ‘true, then Christ profiteth me nothing. For though my faith be never sa. perfect, yet after their opinion, if, this faith be without charity, I am not justified. And thus Christ apprehended by faith ig a) 190 COMMENTARY ON GALATIANS. not a justifier, grace profiteth nothing, neither can faith be true faith without charity. With this doctrine these lying spirits and. sects’ of perdition do darken and deface the benefit of Christ at this day: they take away from him the glory of a justifier, and make him a minister of sin, They are in all things like to the false apostles. For even as they throughout all the churches did require circumcision and the observa-~ tion of the law besides faith m Christ, insomuch that, without circum- cision and keeping of the law, they denied the justification of faith (“ for except ye be circumcised,” said they, “ after the law of Moses, ye cannot. be saved) :” even so, at this day, these strait 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 wilt enter into life, keep the com- mandments.” (Luke, x. 18. Matt. xix. 17.) Wherefore there is not one among them, be he never so wise, that understandeth the dif- ference between the law and grace. But we put a difference, and say, that we do not here dispute whether we ought to do good works ; whether the law be good, holy, _ and just; whether it ought tobe kept, or no? for this is another manner of question. But our question is concerning justification, and whether the law do justify, or no? This the adversaries will not hear: they will not answer to this question, nor make any distinction as we do; but ouly cry out, that good works ought to he done, that the law ought to be observed. We know that well enough. But because these are diverse distinct matters, we will not suffer them to be mingled together. That good works ought to bé done, we will hereafter declare when time shall serve. But since we are now in the matter of justification, we set aside here all good works, for the which the adversaries do so earnestly strive, aseribing unto them wholly the office of justifying: which is to take frony Christ his -glory, and to ascribe the same unto works. your Wherefore this is a strong argument, which I have ofteutimes used to my great comfort: “ If then, while we seek to be made righteous -by Christ,”: &c. As though Paul should say: If we, bemg justified by Christ, are counted yet as not justified and righteous, butassinnets which are yet to be justified by the law, then may we not seek justifica- tion in Christ, but in the law. - But if justification cometh by the law, then cometh it not by grace. Now if justification cometh not by — to) grace, but by the law, what hath Christ done and wrought by his | death, by his preaching, by his victory which he hath obtamed over the law, sin, and death, and by sending the Holy Ghost? We must | conclude therefore, that either we are justitied by Christ, or else that | we are made sinners, culpable aud guilty through him. | But if the .law do justify, then can it not be avoided, but needs it must follow, that we are made sinners through Christ, and so Christ isa minister of sin. The case standing thus, let us then set down this proposi= tion: every one that believeth in the Lord Jesus Christ isa siuner, COMMENTARY ON GALATIANS. _ 191: and is guilty of eternal death ; and if he fly not unto the law, doing the works thereof, he shall not be saved. The Holy Scripture, especially the New Testament, maketh often mention of faith in Christ, and highly advanceth the same: which saith, “ that whosoever believeth in him, is saved, perisheth not, is not judged, is not confounded, hath eternal life,” &c. (John, iii. 16. John, v. 24.) But contrariwise they say, he that believeth in him is condemned, &c. because he hath faith without works, which doth condemn. © Thus do they pervert all things, making of Christ a destroyer and a murderer, and of Moses a saviour. And js not this an horrible blasphemy, so to teach, that by domg good works thou shalt be made worthy of eternal life; but by believing in Christ thou shalt be made culpable, and guilty of eternal death? that the law being kept and accomplished, saveth, and faith in Christ condemneth ? The self-same words, I grant, the adversaries do not use: but in very deed, such is their doctrine. For faith infused, say they, which properly they call faith im Christ, doth not make us free from sin, but 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 the wrath of God, and maketh us euilty of eternal deaths On the other side, if thou keep the law, and do the works thereof, then faith justifieth thee, because it hath works, without the which faith availeth nothing. Therefore works justify, and not faith. Ovhorrible im- piety! What pernicious and cursed doctrine is this ! Paul therefore groundeth his argument upon an impossibility and a sufficient division. If we being justified in 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 ac- cuseth and condemneth us; and so consequently it followeth, that Christ died in vain, and these with other like places are false ; “ Be- hold 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 ‘simers after that we be justified by Christ, it followeth of necessity, that they which fulfil the law are justified without Christ. If this be true, then arewe either Turks, or Jews, or ‘Tartarians, professing the name and word of God in outward show, but in deed and verity utterly denying Christ and his word. It is great impiety therefore to aflirm 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 secing they make nothing else of it but a vain quality in the soul, which without charity availeth nothing? Why do they not say in plain words, that works do justify, and not faith?» Yea, why do they not generally deny, not only Paul, . but also the whole Gospel ; as in very deed they do, which attribute righteousness to works, and not to faith alone ? For if faith and N 4 192 COMMENTARY ON GALATIANS. works together do justify, then is the disputation of Paul altogether false, which plainly pronounceth, “ that a man is not justified by the deeds of the law, but by faith alone in Jesus Christ,” — Verse 17. Is Christ therefore the minister of sin? This is a kind of speech used of the Hebrews, which Paul in 2 Cor. iii. doth also use : where he most diyinely and plainly speaketh of these two ministers ; to wit, of the Jetter and the spirit, of the law and grace, or of death and life, And he saith, “ That Moses the minister of the Jaw, was the minister of sin,” as he calleth it, “ of wrath, death, and condemnation.” For Paul is wont to give re« proachful names unto the law, and amongst all the Apostles he only useth this manner of speech : the other do not so speak. And very necessary it is, that such as are studious of the Holy Scripture should understand this manner of speech used of the Apostle. Now a minister of sin is nothing else but a Jawgiver, or a school master of the law, which teacheth good works and charity, and that a man mustsuffer the cross and afflictions, and follow the example of Christ and of the saints.. He that teacheth and requireth this, is a minister of the law, of sin, of wrath, and of death: for by this doctrine he doth nothing else but terrify and afflict men’s consciences, and shut them under sin. For it is impossible for the nature of man to accom- plish the law: yea, in those that are justified and have the Holy Ghost, the law of the members fighteth against the law of the mind, (Tim.i. 7.) What will it not then do in the wicked which have not the Holy Ghost? Wherefore he that teacheth that righteousness cometh by the law, doth not understand what he saith or what he affrmeth,-and much. less doth he keep the law, but rather he deceive eth himself and. others, and layeth upon them such a burden, as they are not able to bear, requirmg and teaching impossible things, and at the last he bringeth himself and his disciples uuto desperation. The right use and,esd therefore of the law is, to accuse and con- demn as guilty 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 aud 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 condenmeth all those that do not accomplish the same. Now, it is certain, that there is no man living which is able to perform this obedience ; which, 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 im this book.” (Deut. xxvii. 26. Gal. 1. 10.) ‘Lherefore he that teacheth the law is the minister of the law. Wherefore it is not without good cause, that Paul, in 2 Cor. iii. calleth the minister of the law the minister of sin: for the law showeth and uttereth sin, which without the law is dead. Now the COMMENTARY ON GALATIANS, 193 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 of God against sin, and feel a true taste of death) terrifieth the heart, driveth down to desperation, killeth, and destroyeth. (Rom. vil.) Wherefore these schoo]masters of the law and works, are called in the Scripture oppressors and tyrants.. For as the taskinasters in Egypt did oppress the children of Israel (Exod. v.) with corporal servitude, so do these lawgivers and taskmasters drive men into spi- ritual and most miserable bondage of soul, and at length bring them to desperation and utter destruction. These do neither know them- selves nor the force of the law: neither is it possible for them to have quietness and peace of conscience im great aud inward terrors, and in the agony of death, yea, though they have observed the law, Joved their neighbours, done many good works, and suffered great afflictions : for the law always terrifieth and accuseth, saying, ‘Lhou never didst accomplish all that is commanded in the law: but ac- cursed is he that hath not done all things contamed therein. Where- fore these terrors remain stiil im the conscience, and increase more and more. And if such schoolmasters of the law be not raised up by faith and the righteousness of Chiist, 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 standing aloof off; said unto Moses, ‘‘ Who can abide to see the fire, and to hear the thunderings aud 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 proper office of the law is,to lead us out of our tents and tabernacles, that is to say, from the quietness and security wherein we dwell, and from trusting in ourselves, and to bring us before the presence of God, to reveal his wrath unto us, and to set before us our sins. Here the conscience feeleth that it hath not satisfied the law, neither is it able to satisfy it, nor to bear the wrath of God, which the law revealeth when it bringeth us forth after this manner before the presence of God, that is to say, when it feareth us, accuseth us, and setteth before us our sinus. 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 Lor speak unto us, but speak thon unto us,” &c. i He then which teacheth that faith in Christ justifieth not without the observation of the law, maketh Christ a minister of sin, that is to say, a schoolmaster of the law, which teacheth the self-same doctrine that Moses did. By this means Christ is no Saviour, no giver of grace, but.a cruel tyrant, who requireth such things (as Moses did) which no man is able to perform. See how all the merit-mongers do take Christ to be but a new lawgiver, and the Gospel to be no- 194 COMMENTARY ON GALATIANS, thing else but a certain book which contaiueth new laws concerning works, as the ‘lurks dream of their Alccran: But as touching laws there is enough m Moses. "The Gospel then is a preaching of Christ, which forgiveth sins, giveth grace, justifieth and saveth sinners. Now whereas there are commandments found in the Gospel, they are not the Gospel, but expositions of the law, and matters depending upon the Gospel. To conclude : if the law be the ministry of sin, then is it also the ministry of wrath and of death. For as the law revealeth sin, so doth it terrify a man, it showeth unto him his sin and wrath of God, and striketh into him a terror of death and damnation, For ‘this the conscience by and by gathereth: Thou hast not kept the command- ments of God: therefore is God angry with thee, If he be angry with thee, he will destroy thee and condemn thee for ever. And it thinketh this to be an infallible consequence : I have sinned, therefore I must die. And so it followeth, that the mimistry of sin is the -ministry of wrath and condemnation. For after that sin is revealed, by and by ensueth the wrath of God, death, and damnation. And hereof it cometh, that many which are not able to bear the judgment sand wrath of God, which the law setteth before their eyes, do kill, hang, or drown themselves, J Verse 17. God forbid. As though he would say, Christ is not the minister of sin, but the giver of righteousness and eternal life. Wherefore Paul sepa- rateth Moses far from Christ. Let Moses then tarry on the earth : let him be the schoolmaster of the letter, and exactor of the law: let him torment and crucify sinners. But the believers, saith Paul, have another schoolmaster in their conscience; not Moses, but Christ, which hath abolished the law, and hath overcome the wrath of God, and destroyed death. He biddeth us that labour and are op- pressed with all manner of calamities, to come unto him. Therefore when ye fly unto him, Moses with his law vanisheth away (Deut. i. 4); so that his sepulchre can no where be seen, sin and death can hurt “us no more. For Christ, our mstructor, ‘is Lord over the law, sin, and death: so that they which believe i 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 unio him. “For he is the Lamb of God, that hath taken away the sins of the world.” Now, if the sin of the world be taken away, then is it taken away from me also, which do believe in him, If sin be taken away, then is the wrath of God, death, and damnation taken away also. And in the place of sin succeedeth righteousness; in the place of wrath, recon: COMMENTARY ON GALATIANS: 195 viliation and grace ; in the place of death, life; and in the place of damnation, salvation. Let us learn to practise this distinction, not in words only, but in life and lively experience, and with-an mward feelmg. For where Christ is, there must needs be joy of heart and peace of conscience: for Christ is our reconciliation, righ- teousness, 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 destroyed. For if I should so do, I should not only labour in vain, but should make myself also a transgressor, and overthrow all together, as the false apostles do; that is to say, of grace, and of Christ, I should again make the law and Moses: and contrariwise of the law and Moses, I should make grace and Christ. Now, by the ministry of the Gospel I have abo- lished sm, heaviness of heart, wrath, and death. For thus have I taught : Thy couscience, O man, is subject to the Jaw, sin, and death; from which thou canst not be delivered either by men or angels. But now cometh the Gospel, and preacheth unto thee remission of sins by Jesus Christ, who hath abolished the law, and hath destroyed sin and death : believe in him ; 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 I have destroyed the law, by the preaching 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 death have no place: but there now dwelleth mere grace, righteousness, joy, life, true affiance, and trust in the Father, now pacified and reconciled unto us, gracious, long-suffering, and full of mercy, for his Son Christ’s sake. Should I then, driving out Christ, and destroying his king- dom, which I haye plauted through the preaching of the Gospel, now build up again the law, and set up the kingdom of Moses? Indeed this should I do, if I should teach circumcision and the observation of the law to be necessary to salvation, as the false apostles do; and by this means, in the stead of righteousness and life, I should restore again sin and death. For the law doth nothing else but utter sin, procure God’s wrath, kill and destroy. _ What are the Papists, I pray you, yea, the best of them all, but - flestroyers of the kingdom of Christ, and builders up of the kingdom ef the devil and of sin, of wrath and eternal death ? Yea, they destroy . 196 COMMENTARY ON GALATTANS. | the church, which is God's building; not by the law of Moses, as did the false apostles, but by men’s traditions and doctrines of devils: And even so the fantastical heads which are at this day, aad shall come after us, do destroy and shall destroy those things which we have built, do build and shall build up again those things’which we . have destroyed. n But we, by the grace of Christ, holding the article of justification, do assuredly know, that we are justified and reputed righteous before God by faith only in Christ. ‘Therefore we do not mingle the law and grace, faith and works together; but we separate them far asunder. And this distinction or difference between the law and grace, let every true Christian mark diligently, and let him suffer the same to take place, not in letters and syllables, but in practice and inward experience : so that when he heareth that good works ought to be done, and that the example of Christ is to be followed, he may be able to judge rightly, and say, Well, all these things will T gladly do. What then followeth ? Thou shalt then be saved and obtain everlasting life. Nay, not so. I grant indeed, that I ought to do good works, patiently to. suffer troubles and afflictions, and to shed my blood also, if need be, for Christ’s cause : but yet am [not justified, neither do I obtain salvation thereby. We must not therefore draw good works into the article of justifica- tion, as the monks have done, which say, that not only good works, but also the punishments and .torments which malefactors suffer for their wicked deeds, do deserve everlasting life. For thus they comfort them when they are brought to the gallows or place of execution: Thou must suffer willingly and patiently this shameful death; which if thou do, thou shalt deserve remission of thy sins and everlasting life, What an horrible thing is this, that a wretched thief, a murderer, ‘a robber, should be so miserably seduced in that extreme anguish and distress, that even at the very point of death, when he is now ready to be hanged, or to have his head: cut off, he should refuse the Gospel and sweet - promises in Christ, which are only able to bring comfort and salvation, and should be commanded to hope for pardon of his sins, if he willingly and patiently endure that opprobrious death which he suffereth for his mischievous deeds ? . What is this else but to heap upon him which is already most miserably afflicted, extreme perditionr and destruction, and through a false consvience in his own death, ‘te show him the ready way to hell ? Hereby these hypocrites do plainly declare, that they neither teach nor understand one letter or syllable concerning grace, the Gospel, or Christ. ‘They retain only in outward show the name of the Gospel and of Christ, that they may beguile the hearts of the people. Notwith- standing, they denying and rejecting Christ indeed, do attribute more to the traditions of men, than to the Gospel of Christ. Which thing to be true, so many kinds of false worships, so many religious orders, so many céremonies, and so many will-workers do plainly witness ; all which: things: were instituted as available to deserve grace, righ- teousness, and everlasting life. In their confessions they make no COMMENTARY ON GADATIANS. ~ 197- mention of faith or tlie merit of Christ, but ‘they teach and set forth the satisfactions and merits of men, as may plainly appear in this form of absolution (I speak nothing here of other matters) which the monks used among themselves, yea, and such as would be counted more de- yout aud more religious than others; which I think good here to set down, that our posterity may see how great and how horrible the king dom of the Pope is. FUE FORM OF A MONKISH ABSOLUTION, God forgive thee, my brother. Fhe merit of the passion of our Lord Jesus Christ, and of biessed 8S. Mary, alwaysa virgin, and ef all the Saints; the merit of thine order, the straitness of thy religion, the humility of thy confession, the contrition of thy heart, the ‘cood works which thou hast done, and shalt do for the love of our Lord Jesus Christ, be unlo thee aedilabie for the remission of thy sins, the increase of desert and grace, and the reward of ever- basting life. Amen. Ye hear the merit of Christ mentioned in these words: but if ye weish them well, ye shall perccive that Christ is there altogether un- profitable, and that the glory and name of a Justifier and Saviour is quite taken from hina, and given to monkish merits. Is not this to take the name of God in vain? Is not this to confess Christ in words, and in very deed to deny his power, and eepneae his name? I myself aiso was once entangled with this error :_I thought Christ to be a judve (although J confessed with my mouth, that he suffered and died for man’s redemption), and ought to be pacified by the observa- tion of my rule and order. Therefore when I prayed or when E said masy, { used toadd this in the end : O Lord Jesus, [come unto thee, and I pray thee that these burdens and this straitness of my rule. and religicn may be a full recompense for all my sins. But now I give thanks unto God, the Father of all mercies, which hath called ‘ame out of darkness unto. the light of his glorious Gospel, and hath zven unto me plentiful knowledge of Christ Jesus my Lord; for whose sake I count all things to be but loss, yea, [ esteem them but as dung, that [ may gain Chri ist, and that I may be found in him, not haying mine own Peficoncues: out of the rule of Augustine, but that righteousness which cometh by faith in Christ: unto whom, with the Father and the Holy Ghost, be praise and glory world without end, Amen. ~ We conclude therefore with Panl, “ that we are justified by faith’ \.y only in Christ, without the law.” Now after that a man is once justi- ' fied, and possesseth Christ by faith, and knoweth that he is his righ- ' > teousness and life, doubtless he sy) not be idle, but as a good tree ie will bring forth good fruits. For the believing man hath the Holy - Ghost, and where the Holy Ghost dwelleth, he wil! not suffer a man || to be idle, but stirreth him up to all exercises of piety and godliness, | sand of true religion, to the love vf God, to the patient suffering of 198 COMMENTARY ON GALATIANS. afflictions, to prayer, to thanksgiving, to the exercise of charity to- wards all men. i Hitherto we have handled the first argument, wheréin Paul con- tendeth that either we cannot be justitied by the law, ur else that Christ must needs be the minister of sin. But this is impossible: wherefore we conclude, that justification cometh not by the law. Of this place we have largely intreated, as it is well worthy, and yet can it not be taught and beaten into men’s head suiticiently. | : Verse 19. For I through the law am dead to the law, that I might live unto God. These are marvellous words, and unknown kinds of speech, which man’s reason can In no wise understand. And although they be but few, yet are they uttered with great zeal and vehemency of spirit, and as it were in great displeasure. As if he should say : Why do ye boast so much of the law? Whereof in this case I will be ignorant. But if ye will needs have the law, I also have the law. Wherefore, as though he were moved through indignation of the Holy Ghost, he calleth grace itself the law, giving a new name to the effect and work- ing of grace, in contempt of the law of Moses and the false apostles, which contended that the law was necessary to justification: and so he setteth the law against the Jaw. And this is a sweet kind of speech, and full of consolation, when in the Scriptures, and specially in Paul, the law is set against the law, sin against sin, death against death, captivity against captivity, hell against hell, the altar against the altar, the lamb zgainst the lamb, the passover against the passover. In the eighth to the Romans it is said, “ For sin he condemned sin.” Psal. Ixviti. Eph. iv. “He bath led captivity captive.” Hos. xii. “ O death, I will be thy death : O hell, I will be thy destrue- tion.” So he saith here, that through the law he is dead to the law. As if he said: The law of Moses accuseth and condemneth me; but against that accusing and condemning law, I have another law, which is grace and liberty. (James, i.25.) This law accuseth the accusing: law, and condemneth the condemning law. So death killed death : but this killing death is life itself. But it is called the death of death, by a vehement indignation of spirit against death. So righteousness taketh the name of sin, because it condemneth sin, and this condemn- ing of sin is true righteousness. And here Paul seemeth to be an heretic; yea, of all heretics the greatest ; and his heresy is strange and monstrous. For he saith, ““That he being dead to the law, liveth to God.” The false apostles taught this doctrine: Except thou live to the law, thou art dead to God: that is to say, unless thou live after the law, thou art dead before God. But Paul saith quite contrary: “ Except thou be dead to the law, thou canst not live to God.” The doctrine of our -adversaries at this day, is like to the doctrine of the false apostles of that time. If thou wilt live to God, say they, live tothe law, or after 4 COMMENTARY ON GALATIANS 199 the law. But contrariwise we say, If thou wilt live to God, thou must be utterly dead to the law. Man’s reason and wisdom under-. standeth not this doctrine; therefore it teacheth always the contrary: that is, if thou wilt live unto God, thou must keep the law: for it is written, ‘ Do this, and thou shalt live.” And this isa special prin ' ciple amongst all the popish divines: he that liveth after the law, liveth unto God. Paul saith the contrary: that is, we cannot live unto God, unless we be thoroughly dead to the law. Wherefore we must mount up to this heavenly altitude, that we may be assured, that we are far above the law, yea, that we are utterly dead unto the law. Now, if we be dead unto the law, then hath the law no power over us, like as it hath no power over Christ, who hath delivered us from the same, that we might live unto God. All these things tend to this end, to prove that we are not justified by the law, but by faith only in Jesus Christ. «ind here Paul speaketh not of the ceremonial law only (as before we have declared more at large), but of the whole law, whether it be ceremonial or moral, which to a Christian is utterly abrogate, for he is dead unto it: not that the law is utterly taken away: nay, it re- maineth, liveth, and reigneth still in the wicked. But a godly man is dead unto the law, like as he is dead unto sin, the devil, death, and hell: which notwithstanding do still remain, and the world with all the wicked shall still abide m them. Wherefore when the Papist un- derstandeth that the ceremonial law only is abolished, understand thou, that Paul and every Christian is dead to the law, and yet the whole law remaimeth still. As for example; Christ rising from death is free from the grave, and yet the grave remaineth still. Peter is delivered from the prison, the sick of the palsy from his bed, the young man from his coffin, the maiden from her couch; and yet the prison, the bed, the coffin, the couch, de remain still. . Even so the law is abolished when I am not subject.unto it, the law is dead when I am dead unto it, and yet it re- mameth still, But because I am dead unto it by another law, there- fore it is dead also unto me: as the grave of Christ, the prison of Peter, the couch of the maiden, &c, do still remain: and yet Christ by his resurrection is dead unto the grave, Peter by his deliverance is freed from the prison, and the maid through life is delivered from the couch. avs Wherefore these words, “ [am dead to the law,” are very effec- tual. For he saith not: [am free from the law for a time, or I am lord over the law: but simply, I am dead to the law, that is to say, I have nothing to do with the law. Paul could have uttered nothing more effectual against the righteousness of the law, than to say, Lam dead to the law, that is, I care nothing at all for the law: therefore I ain not justified by it. Now, to die to the law, is, not to be bound to the law, but to be free from the law, and not to know it. Therefore let him that wall live to God, endeayour that he may be found without the law, and let him come out of the grave with Christ. The soldiers were asto- 200 - COMMENTARY ON GALATIANS. nished when Christ was risen out of the grave; and they also which saw the maiden raised up from death to life, were amazed. So man’s reason and wisdom is astonished, and becometh feolish, when it heareth, that we are not justitied, except we be dead to the law: for it is not able to reach unto this mystery. But we know that when we apprehend Christ by faith mwe rdly in conscience, we enter into a certam new law, which swalloweth up the old law that held us cap- tive. As the grave in whieh Christ lay dead, after that he was risen again, was void and empty, aud Christ vanished away: so when I be- lieve in Christ, I rise again with him, and die to ,my grave, that is to say, the law, whieh held me captive : so that now the law is void, and Lam escaped out Of my prison and graye, that is to say the law. Wherefore the law bath iio. right to accuse me, or to hold me any longer, for Lam risen again. It is necessary that men’s conscicuees should be diligently in- structed, that they may well understand the difference between’ the rightcousness of the law, and grace. The righteousness of grace, of the liberty of conscience, doth in no wise pertain to the flesh. For the flesh may not be at liberty, but must remain.im the grave; the prison, the couch: it must be in subjection to the law, and exercised by the Egyptians.” But the Chrisuan conscience must be dead to the law, that is to say, free from the law, and must have nothing at all to do with it. It is good to know this: for it helpeth very much to the comforting of poor afflicted consciences. \ Wherefore, when you see a man terrified and cast down with the sense and feeling of his sin, say unto him, Brother, thou dost not rightly distinguish. Thou placest the law in thy conscience, which ‘should be placed i in the flesh. ‘Awake, arise up, and remember that thou must believe in Christ the conqueror of the law and sim. With this faith thou shalt mount up above and beyond the law, mto that heaven of grace where is-no law nor sin. And albeit the-law and sin do still remain, yet they pertain nothing to thee: for thou art dead to the law and sin. ‘This 1s easily said: but blessed is he which knoweth how to lay sure hold on these things in time of distress, that is, which can say when sin overweigheth him, and the law accuseth him: What is this to me, O law, that thou accusest me, ard sayest that I have com- mitted many sins? Indeed I grant that. 1 have committed many sins, yea, and yet still do commit sins daily without number. ‘This touch- eth me nothing : T am now deaf, ‘and cammot hear. “Therefore thou talkest to me in vain, for | am dead unto thee.. But if thou wilt needs dispute with me as touching my sins, get thee to miy flesh and mem~- bers my servants: teach them, exercise and‘crucify them : but trouble not me, not my conscience, L. say, Which am a lady and a queen, and have nothing to do with thee: for Lam dead to thee, and now I live to Christ, w vith whom I am under another law, to wit, the law of grace, which ruleth over sin and the law. By what means? By faith m Christ, as Paul deciareth hereafter. But this seemeth a strange and wonderful definition, that to live to the law, is to die to God ;_ and to die to the law, is to live to God.— A ‘COMMENTARY ON GALATIANS. 20f These two propositions are clean contrary to reason, and therefore no crafty sophister or law-worker can understand them. But learn thou the true understanding thereof. He that liveth to the law, that is, seeketh to be justified by the works of the law, is and remaineth a smner: therefore he is dead and condemned. For the law camot justify and save him, but accuseth, terrifieth, and killeth him. There- fore to live unto the law, is to die unto God; and contrariwise, to die to the law, is to hve unto God. . Wherefore if thou wilt live unto God, thou must die to the law ; but if thou wilt live to the law, thou shalt die to God. Now, to live unto God, is to be justified by grace or by faith for Christ’s sake, without the law and works. This is then the proper and true definition of a Christian, that he is the child of grace and remission of sins, because he is under no law, but is above the law, sin, death, and hell. And even as Christ is free from the grave, and Peter from the prison, so is a Christian free from the law. And sucha respect there is between the justified conscience and the law, as is between Christ raised up from the grave, and the grave; and as is between Peter delivered from the prison, and the prison. And like as Christ by his death and resurrection is dead to the grave, so that it hath now no power over him, nor is able any longer to hold him, but the stone being rolled away (Matt. Xxvill.), the seals broken, and the keepers astonished, he riseth again, and goeth away without any let; and as Peter by his deliverance is freed from the prison, and goeth whither he will: even so the con- science by grace is delivered from the law. So is every one that 1s born of the spirit. But the flesh knoweth not from whence this cometh, nor whither it goeth, for it cannot judge but after the law. But, on the contrary, the spirit saith, Let the law accuse me, let sin and death terrify me never so much, yet I do not therefore despair : for I have the law against the law, sin against sia, and death against death. Therefore when I feel the remorse and sting of conscience for sin, I behold that brazen serpent Christ hanging upon the cross. There I find another sin against my sin, which accuseth and devoureth me. Now, this other sin, namely, in the flesh of Christ, which taketh away- the sins of the world, is almighty, itcondemneth and swalloweth up my sin—So my sin is condemned by sin, that is, by Christ cruci- fied: “who is made sin for us, that we might be made the righteous- ness of God through him.” (1 Cor. v.21.) In like manner I find death in my flesh, which afflicteth and killeth me: but I have in me a contrary death, which is te death of death: for this death cruci- fieth and swalloweth up my death. These things be not done by the law or works, but by Christ cruci- fred : upon whose shoulders lie all the evils and miseries of mankind, the law, sin, death, the devil, and hell: and all these do die in him, for ‘by his death he;hath killed them. But we must receive this benefit of Christ witha sure faith. For like as neither the law nor any work thereof is offered unto us, but Christ alone: so nothing is required of us but faith elone, whereby we apprehend Christ, and believe that @ 202 COMMENTARY ON GALATIANS. our sins and our death are condemned and abolished in the sin and death. of Christ. ' ‘Thus have we always most certain and sure arguments which ne- cessarily conclude that justification cometh by faith alone. For how should the law and works avail to justification, seeing that Paul is so earnest both against the law and works, and saith plainly, that we must be dead to the law, if we will live to God? Bat if we be dead . to the law, and the law be dead to us, then hath it nothing to do with us. How then should it avail any thing at all to our justification ? Wherefore we must needs say, that we be justified by grace alone, or by faith alone in Christ, without the law and works. This the blind sophisters do not understand, and therefore they dream that faith justifieth not, except it do the works of charity. By this means faith’ which believeth in Christ, becometh unprofitable and of none effect: for the virtue of justifying is taken from it, ex- cept it be furnished with charity. But let us now set apart the law and charity until another time, and let us rest upon the principal point of this present matter: which is this, that Jesus Christ the Son of God died upon the cross, did bear in his body my sins, the law, death, the devil, and hell. These invincible enemies and tyrants do oppress, vex, and trouble me, and therefore I am careful how I may be delivered out of their hands, justified, and saved. Here I find neither law, work, nor charity, which is able to deliver me from their tyranny. There is none but the Lord Jesus only and alone, which taketh away the law, killeth and destroyeth my death in his body, and by this means, spoileth hell, judgeth and crucifieth the devil, and throweth him down into hell. ‘To be brief, all the enemies which did before torment and oppress me, Christ Jesus hath brought to nought; “hath spoiled them, and made a show of them openly, triumphing by himself over them” (Col. ii. 15), in such sort, that they can now rule and reign no more over me, but are constrained to obey me. By this we may plainly see, that there is nothing here for us to do’: only it belongeth unto us, to hear that these things have been wrought and done in this sort, and by faith to apprehend the same. And this is the true formed and furnished faith mdeed. Now, when I have thus apprehended Christ by faith, and through him am dead to the law, justified from sin, delivered from death, the deyil, and hell, then I do good works, I love God, I give thanks to him, I exercise charity towards my neighbour. . But this charity or works following, do neither form nor adorn my faith, but my faith formeth and adorneth charity. This is our divinity ; which seemeth strange and marvellous, or rather foolish to carnal reason: to wit, that I am not only blind and deaf to the law, yea, delivered and freed from the law, but alse wholly dead unto the same. This sentence of Paul, “ Through the law Iam dead to the law,” is full of consolation. Which if it may enter into a man in due season, and take sure hold in his heart with good understanding, it may so work, that.it will make him able to stand. against all dangers 4 COMMENTARY ON GALATIANS. 2038 of death, and all terrors of conscience and sin, although they assail him, accuse him, and would drive him to desperation never so much. ‘True it is, that every man is tempted: if not in bis life, yet at his death. There, when the law accuseth him and showeth unto him his sins, his conscience by and by saith, Thou hast sinned. If then thou take gocd hold of that which Paul here teacheth, thou wilt answer, I grant | have sinned. Then will God punish thee. Nay, he will not so do. Why, doth not the law of God so say? I have nothing to do with that law. Why so? Because I have another law which striketh this law dumb, that is to say, liberty. What liberty is that? The liberty of Christ, for by Christ I am utterly freed from the law. Therefore, that law which is and remaineth a law to the wicked, is to me liberty, aud bindeth that law which would condemn me: and by this means, that law which would bind me and hold me capilye, is now fast bound itself, and holden captive by grace and liberty, which is now my law ; which saith to that accusing law, Thou shalt not hold this man bound and captive, for he is mine : but I will hold thee captive, and bind thy hands that thou shalt not hurt him, for he liveth now unto Christ, and is dead unto thee. This to do, is to dash out the teeth of the law, to wrest his sting and all his weapons from him, and to spoil him of all his force. And yet the same law votwithstanding centinueth and remaineth still to the wicked and unbelievers : and to us also that be weak, so far forth as we lack faith, it continueth yet still in his force, here it hath its edge and teeth. But if I do believe in Chuist, although sin drive me never so much to despair, yet staying upon this liberty which I have in Christ, I confess that I have sinned: but my sin which is a condemned sin, is in Christ which is a condemning sin. Now this condemning sin is stronger than that which is condemned : for it is Justifying grace, righteousness, life, and salvation. ‘Thus when I feel the terror of death, | say, Thou hast nothing to do with me, O death: for I have another death which killeth thee my death; and that death which killeth, is stronger than that which is killed. ‘Thus a faithful man by faith only in Christ, may raise up himself, and conceive such sure and sound consolation, that he shall not need to fear the devil, sin, death, or any evils. And although the devil set upon bim with all might and main, and go about with all the terrors of the world to oppress him, yet he conceiveth good hope even in the midst thereof, and thushe saith: Sir Devil, I fear not thy threaten- ings and terrors, for there is one whose name is Jesus Christ, in whom I believe: he hath abolished the law, condemned sin, van- quished death, and destroyed hell: and he is thy tormentor, O Satan, for he hath bound thee aad holdeth thee captive, to the end that thou shouldest no more hurt me, or any that believeth in him. This faith the devil cannot overcome, but is overcome of it. ‘* For this is the victory (saith St. John) that overcometh the world, even our faith.” (i John, v. 4.) Who is it that overcometh the world, but he which. believeth that Jesusis the Son of God? Paul therefore, through a vehement zeal and indignation of spirit, o% ‘O04 ‘COMMENTARY ON GALATIANS. calleth grace itself the law, which notwithstanding is an exceeding and inestimable liberty of grace which we have in Christ Jesus. Moreover, he giveth this opprobrious name unto the law (to let us understand for our consolation, that there is now a new name given unto it), that it is not now alive any, move, but dead and condemned. And here (which is a pleasant sight to behold) he bringeth forth the law, and setteth it before us as a thief and a robber which is already condemned and adjudged to death. For he describeth it as it were a prisoner having both hands and feet fast bound, and all his power taken away, so that it cannot exercise bis tyranny, that is to say, it cannot accuse and condemm any more: and with this most pleasant sight, he maketh it odious and contemptible to the conscience : sO that now he which believeth in Christ, dare boldly and with a holy pride triumph over the law after this manner: | 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 unto him which doth believe. Since Christ is risen from death, why should he now fear the grave? Since Peter is delivered from the prison, why should he now fearit? When the maiden was at the point of death, then might she indeed fear the bed: but being now raised up, wliy should she fear it? In like manner, why should a Christian which enjoyeth and pos- sesseth Christ by faith, fear the law? ‘True it is, that he feeleth the terrors of the law, but he is not overcome of them ; but staymg upon ahe liberty which he hath in Christ, be saith: I hear thee murmuring, O law, that thou wouldest aceuse me and condemn me: but this troubleth me nothing at all; thou art to me as the grave was unto Christ; for I see that thou art fast bound hand and foot: and this hath my law done. What law is that? Liberty, which is called the law, not because it bindeth me, but because it bindeth my law. ‘The law of the ten commandments did bind me. But against that law Lhave another law, even the law of grace: which notwithstanding is to me no law, neither doth it bind me, but setteth me at liberty. And this is a law against that accusing and condemning law: which law it so bindeth, that it hath no power to hurt me any more. So asainst my death which bindeth me, T have another death, that is to say, life, which quickeneth me in Christ: and this death looseth and freeth me from the bonds of my death, and with the same bonds * bindeth my death. So death which bound me, is now fast bound, which killed me, is now killed by death, that is to say, by life itself. Thus Christ, with most sweet names, is called my law, my sin, my death, against the Jaw, against’ sin, against death: whereas, in very deed, he is nothing else but mere liberty, righteousness, life, and ever- Jasting salvation. And for this cause he is made the law of the law, the sin of sin, the death of death, that he might redeem from the curse, of the law, justify me and quicken me. So then, while Christ is the law, he is also liberty; while he is sin, he is righteousness ; and while he is death, ‘the is life. *For in that he suffered the law to accuse him, sin to condemn him, and death to devour him, he abolished. the law, he coademned sin, he destroyed death, he justified and saved ine. COMMENTARY ON GALATIANS: 2035. Sa is Christ the poison of the law, sin, and death, and the remedy for the obtaining of liberty, righteousness, and everlasting life. This manner of speech which Paul here useth, and is proper unto him alone, is fuli of consolation. Likewise in the seventh chapter to the Romans, he setteth the law of the spirit against the law of the members. And because this is a strange and marvellous manner of speaking, therefore it entereth more easily into the mind, and sticketh faster in the memory. Moreover, when he saith, “ L through the law am dead to the law,” it soundeth more sweetly 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 fighting 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 ac- cuse thee, bind thee, and oppress thee. Indeed thou art my tor- mentor, but I have another tormentor, even Christ, which shall tor- ment thee. When thou art thus bound, tormented, and suppressed, then am [ at liberty. So then grace is a law, not to me, for it bind- eth me not, but to my law: which this law so bindeth, that it 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 fight- mg against the law, that it may be to me liberty ; sin against sin, that it may be to me righteousness ; death against death, that I may ob= tain life ; Christ fighting against the devil, that I may be the child of God ; and destroying hell, that I may enjoy the kingdom of heaven. Verse 19. That I might live unto God. That is to say, that I might 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 law, [ mean in/conscience. “Notwithstanding, in the mean season (as I have often said), so long as the body liveth, the flesh must be exercised with laws, and vexed with exactions and pe- nalties of laws, as were the: Evyptians. But the inward man not subject to the law, but delivered and freed from it, is a lively, a just, and a holy person, not of himself, but in Christ, because he believeth in him, as followeth. , Verse 20. I am crucified with Christ. This he addeth, to declare that the law is a devourer of the law. Not only, saith he, I am dead to the law through the law, that I may 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- fere am I also lord over the law; for I likewise am crucified and 03 206 COMMENTARY ON GALATIANS. dead unto the law, forasmuch as I am crucified and dead with Christ. By what means? By grace and faith. ‘Through this faith because I am now crucified and dead unto the law, therefore the law loseth all its power which it had over me, even as it hath lost all its power which it had over Christ. Wherefore, even as Christ himself was crucified to the law, sin, death, and the devil, so that they have no further power over him; even so I through faith being now crucified with Christ in spirit, am crucified and dead to the law, sin, death, and the devil, so that they have no further power over me, but are now crucified and dead unto me. Paul speaketh not here of crucifying by imitation or example (for to follow the example of Christ, is also to be 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 exemple that we should follow his steps.” But he speaketh here of that high crucifying, whereby sin, the devil, and death are crucified in Christ, and not in me. Here Christ Jesus doth ali himself alone. But I believing im Christ, am by faith cru- cified also with Christ, so that all these things are crucified and dead unto 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 1 am quickened by his death and eru- cifying through the which I die: that is, forasmuch as I am de- livered from the Jaw, sin, and death, I now live indeed. Wherefore that crucifving and that death whereby I am crucified and dead to the Jaw, sin, death, and all evils, is to me resurrection and life. For Christ crucifieth the devil, he killeth death, condemneth sin, and bind- eth the law: and I, believing this, am delivered from the law, sin, death, and the devil. The law therefore is bound, dead, and cruci- fied unto mej and I again am bound, dead, and crucified unto it. Wherefore even by this death and crucifying, that is to say, by this grace or liberty, I now live. Here (as before | have said) we must observe Paul’s manner of speaking. He saith that we are dead and crucified to the law, whereas in very deed the law itself is dead and crucified unto us. But this manner of speech he useth here of purpose, that it may be the more sweet and comfortable unto us. For the law (which not- withstanding continueth, liveth, and reigneth in the whole world, which also accuseth and condemneth all men) is crucified and dead unto those only which believe in Christ: therefore to them alone belongeth this glory, that they are dead to sin, hell, death, and the devil, COMMENTARY ON GALATIANS. 007 Verse 20. . Yet, now not I. That is to say, not in mine own person, nor in mine own sub- stance. Here he plainly showeth by what means he liveth; and he teacheth what true Christian righteousness is, namely, that righteous- ness whereby Christ liveth in us, and not that which is in our person. ‘Therefore 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 remain in my sight but Christ crucified and raised from the dead. But if I behold myself only, and set Christ aside, I am gone. For by and by I fall into this cogitation: Christ is in heaven, and thou art on the earth, how shalt thou now come unto him ? Forsooth I will live holily, and do that which the law requireth ; so shall I enter into life. Here returning to myself, and considering what I am, and what I ought to be, and what I am bound to do, I lose the sight of Christ, who is my righteousness. and life : who being dost, there is no counsel nor succour now remaining, but certain de- speration 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 life past, and what we have done. Here, ex- cept we be raised up again by faith, we must needs perish. Where- fore we must learn in such conflicts and terrors of conscience (for- getting ourselves, and setting the law, our life past, and all our works apart, which drive us to the consideration of ourselves only) to turn our eyes wholly to the brazen serpent Jesus Christ. crucified, and assuredly believe that he is our righteousness and life, not fearing the threatenings and terrors of the law, sin, death, and the judgment of God. For Christ, on whom our eyes are fixed, in whom we live, who also liveth in us, is lord and conqueror of the law, sin, death, and all evils: in whom most certain and sure consolation is set forth unto us, and victory given. Verse 20. Thus I live, yet not I now, but Christ liveth in me. Where he saith, “Thus I live,” he speaketh it, as it were, in his own person. ‘Therefore he by and by correcteth himself, saying, “Yet not Lnow.” That is to say, I live not now in my own person, but Chnist liveth in me. Indeed the person liveth, but not in him- self, nor for any thing that is in him. But who is that I, of whom he saith, “ Yet notL?” ‘This I is he which hath the law, and is bound to do the works thereof; who also is a certain person separate from Christ. This person. Paul rejecteth. For.as he is separate from Christ, he belongeth to death and hell. Therefore he saith, “ Now not I, but Christ liveth in me.” He is my form, my furniture and erfection, adorning and beautifying my faith, as the colour, the clear ight, or the whiteness do garnish and beautify the wall. Thus are . n4 208 COMMENTARY ON GALATIANS. we constrained grossly to set forth this matter. For we cannot spi- ritually conceive, that Christ is so nearly jotmwed and united unto us, as the colour or whiteness is unto the wall. Christ therefore, saith be, ihus joined and united unto me and abiding in me, liveth this life in me whichnow I live: yea, Christ himself is this life which now 1 live. Wherefore Christ and [ ii this behalf are bothone. © _. Now Christ living in me abolisheth the law, condemneth sin, and destroyeth death; for it cannot be, but at his presence all these must needs vanish away. For Christ is everlasting peace, consolation, righteousness, and life: and to these the terror of the law, heaviness of mind, sin, hell, and death, must needs give place. So Christ living and abiding in me, taketh away andi swalloweth up aii evils which vex and afflict me. ‘This union or conjunction, then, is the cause that,l.am delivered from the terror of the law and ‘sin, amv separate from myself, and translated unto Christ and. his kingdom, which isa kingdom of giace, righteousness, peace, joy, life, salvation, andieter- nal glory. . Whilst 1 thus abide aud:dwell m him, what evil 1s there that can burt me? ’ Levees uw In the mean season the old man abideth withoutsand is subject to the law: but as concerning justification, Christand: I must be en- tirely conjoined and united together, so that he may live in me and I inhim, And this is a wonderful maimer of speech. Now because Christ liveth in me, therefore !ook what grace, righteousness, life, peace, and salvation, is in me, it is his, and yet notwithstanding the same is mine also, by that unseparable union and conjunction which is through faith; by the which Christ and L 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 graee, righteousness, life, and eternal salvation; so the law, sin, and death cam have no place in me: yea, the law is crucified and swallowed up of the law, sin of sin, and death of death. ‘ihus Paul goeth about to draw us from the beholding of ou:seives, the law, and works, and! to, plant in us true faith n Christ: so that in the matter of justification we should think upon nothing else but grace, separating the same far from the Jaw and works, which in this asatter ought to have no place. . Paul hath his peculiar phrase or kind of speech, which is not after the manner of men, but dive and heavenly, nor used of the Evan- gélists or of the rest of the Apostles, saving only of Joha; wiio is also wont sonictimes so to speak. And HW Paul had net first used this phrase, and,set forth the same unto us im. plain words, the very saints themselves durst not have used it. . For it seemeth a very strange and monstrous manuer of speaking thus to say: Lhe, I live not: Lam dead, I am net dead: Lama sinner, Lam nota sinner: I shave the law, L have not the law. Which phrase is sweet and com- fortable to all those that believe in Christ. . For im that they behold themselves, they have both the law and sin; butim that they look unto Christ, they are dead to the law, and have no sin. If therefore in the maiter of justification thou separate the person of Christ from thy person, then art thou in the iaw, thou livest in the law aud not m COMMENTARY ON GALATIANS. 909 Christ, and so thou art condemned of the Jaw, and dead before God: For thou hast that faith which (as the sophisters dream) is furnished with ‘charity. Thus I speak for example’s sake. For there was never any one 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 mere deceits of Satan. Bat let us grant that such there be as have this faith; yet are they not therefore justified. For they have but an historical faith ecncerning Christ, which the devil also-and all the wicked have. Faith therefore must be purely taught; namely, that thou art so - entirely and nearly joined unto Christ, that he and theu art made as it were one person: so that thou mayst boldly say, T aun now one with Christ, that is to say, Christ’s righteousness, victory, and life, aré mine. And again, Christ may say, 1 am that simuer, that is, his sins and his death are mine, because he is united and joined unto me, and Tunto him. For by faith we are so joined together, “ that we are become one flesh and one bone” (Eph. v.), we are the members of the body of Christ, flesh of his flesh, and bone of his bones: so that this faith doth couple Christ and me more near together, than the hus- band is coupled to his wife. This faith therefore is not an idle qua- lity, but the excellency thereof is such, that it utterly confoundeth 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 argument of Paul) that either Christ must needs be the minister of sin, or else the law doth not justify. When he had finished this argument, he set forth himself for an example, saying, “ that he was dead unto that old law by a certain new law.”. Now he answereth two objections which might have been made against him. His first answer is against the cavilla- tions of the proud, and the offence of the weak. For when remission of sins is freely preached, then do the malicious by and by slander this preaching, as Rom. iii. “ Let us do evil, tliat good may come’ thereof.” For these fellows, as soon ag they hear that we are not jus- tified by the law, forthwith do maliciously 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. ‘Jhese are the malicious and proud spirits which spitefully and w ittingly slander. the Seriptures and sayings of the Holy Ghost, even as they slandered Paul whist the Apostles lived, to their own confusion and coudema- ation, as it is said, 2 Pet. ii. Moreover, the weak, which are not malicious, are offended when they hear that the law and good works are not to be done as neces- sary to justification. ‘These must be holpen, and must be instructed how good works do not justify: how they ought to be done, how not to be done. ‘These ought to be done, not as the cause, but as the fruits of righteousness: and when we are made righteous, we ought to do them, but not contrariwise, to the end that when we are un- 910 COMMENTARY ON GALATIANS, righteous, 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 presumptuous and ma- licious might soon take occasion to 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 notsee that thou art living, and dost such things as pertain to this life? To this he answereth, “ J live indeed, aud yet now not J, but Christ liveth in me.” There is then a double life. The firstis mine, which is natdral ; the second is the life of another, that is to say, the life of Christ m 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 therefore, as he liveth in himself, is wholly dead through the law: but as he liveth in Christ, or tather as Christ liveth 1m him, he liveth by another life: for Christ speaketh in him, liveth in him, and exerciseth all the operations of life in him. ‘This cometh not now of the life of Paul, but of the life of the Christian and regenerate person. ‘Therefore, thou malicious spirit, where I say that I am dead, now slander my words no more. And thou that art weak, be not offended, but distinguish and divide this matter rightly. For, as I said, there are two lives: to wit, my natural life, and the hfe of another. By mine own life I live not: for if I did, the law would haye dominion over me, and hold me in captivity. ‘To the end therefore that it should not hold me in captivity and bondage, I am dead to it by another law: and this death purchaseth unto me the life of another, even the life of Christ; which 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 enchantments, that we should not see thee present in flesh, living as thou didst before, and doing all things in this corporal life as others do? He answereth : Verse 20, Andin that I now live in the flesh, I live by faith in the Son of God. As if he should say: True it is that I live 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 ef 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 [ feel. ‘Thou hearest the wind, but know not whence it cometh or whither it goeth.” (John, iii.) Even so thou seest me speaking, eating, labourme, sleeping, and doing other things, and yet thou seest not my life. For this time of life which 1 now lve, L live indeed in the flesh, but not through the flesh, or according to the flesh, but through faith and according to faith. _ Paul then de- — COMMENTARY ON GALATIANS. A & | hieth not that he liveth im the fest, because le doth all things that belong to a natural man. He useth also carnal things, as leat, drink, apparel, and such-hke, which is to live in the tiesh ; but be saith that this is not his life: and although he useth these things, yet he liveth not through them, as the w orld liveth thr ough the flesh and after the flesh: so it neither knoweth nor hopeth for only lie be- sides this. Therefore, saith he, “this life which I now live in the flesh,” whatsoever it is, “I live in the faith of the Son of God.” For this word which I now cor porally speak, is the word not of fiesh, but of the Holy Ghost, and of Christ. This sight which geeth im, cr cometh out at mine eyes, proceedeth not of flesh, that = to say, it Is not governed of the fiesh, but of the Holy Ghost, So my hearing cometh not of the flesh, although i it be in the flesh, but of the Hoiy Ghost. A Christian speaketh. none other bat chaste, sober, and holy thmgs, which pertain unto Christ, to the glory of God and the profit of his neighbour. These things come not of the flesh, neither are done according to the flesh, and yet are they in the flesh. For I cannot teach, write, pray, or give thanks, but with these instruments of the flesh, which are necessary to the accomplishing of these works: and yet notwithstanding these works proceed not of the flesh, but are given by God from above. in like manner I behold a woman, but with a chaste eye, not lusting after her. This beholding cometh not of the flesh, although i it be im the flesh, because the eyes are the car- nal instruments of this sight: but the chasteness of this sight cometh from heaven. 1 ‘Thus a Christian useth the world and all creatures, so that there is no difference between him and the infidel. For in their apparel, in their feeding, hearing, seeing, speaking, gestures, cou. eennneees and such other | things they are like, 1 im outward appearar ey seem to Le all one (as Paul speaketh of Christ: « Jn outward: vaekiak ie he was found,” saith he, “‘ as aman;” Phil. ii. 7; yet, notwitbstand- ing, there is great difference. For I live in the desh, I grant, but i ine not of myself : but in that I now live, I jive in the faith of the Son of God. ‘ihis which I now speak, springeth out of another fountam than that which thou heardest of me before. Pou! before his conyersion spake with the same voice and tongue wherewith he spake afterwards: but his voice and his tongue were then biesphem- ous, and therefore he could speak nothing else but j biasphemues and abominations against Christ and his ch urch.. After he was con :verted he had the same flesh, the same voice and tongue which he had be- fore, and nothing was changed: but his voice and. his tongue thea uttered no blasphemies, 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 itesh or after the flesh, but in the faith of the Son of God. Hereby we may plainly see whence this spiritual life cometh: which the natural man can in no wise perceive, for he knoweth uot what manner of life this is. He heareth the wind, but whence it S19: COMMENTARY ON GALATLANS! cometh, or whither it goeth, he knoweth not. He beareththe voice of the spiritual man, he knoweth his face, his manners, and his gestures; but he seeth not whence those words, which are not now wicked and blasphemous as before, but holy and godly, or whenee those mo- tions and actions, do come. For this life 1s ia the heart’ by faith, where the flesh is killed, and Christ reigneth with his Holy Spirit, who now seeth, heareth, speaketh, worketh, suffereth, and doth all other things in him, although the flesh do resist. "To conclude = this is pot the life of the flesh, although it be in'the flesh; but of Christ the Son of Géd, whom the Christian possesseth by faith. oo Verse 20. Who loved me, and gave himself for me. Here have ye the true manner of justification set before your eyes, and a perfect example of the assurance of faith. He that can with a firm and a constant faith say these words with Paul, “I live by faith in the Son of God, who loved me, and gave himself for me,” is happy indeed. And with these words Paul taketh away the whole ‘righ- teousness.of the law and works, as afterwards we will declare. We must therefore diligently weigh and consider these words ; “‘Lhe Son of God loved me, and gave himself for me.” It was not I them that first loved the Son of God, and delivered myself for him: as the so- phisters dream, that they love the Sonof God, and deliver themselves for him. For they teach that a man, er puris naturalibus, that is, of his own pure natural strength, is able to do meritorious works before grace, and love God and Christ above all things. These fellows prevent the love of God and Christ; for they do that is in them, say they, that is, they do not only fulfil the commandments, but also they observe the councils, they do the works of supererogation, and sell’ their superfluous merits to laymen; and so, as they. dream, they give themselves for Christ, and thereby save both themselves and others, turning the words of Paul, “which loved me,” &c. clean contrary, and saying, We have loved Christ, and given ourselves for him. ‘Thus while the wicked, being puffed up with the wisdom of the flesh, ima- gine that they do what in them lieth, they love God, they deliver them- selves 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 justifier anda saviour: im very deed they take from him the power both to justify and save, and give the » same to their ewn will-works, their ceremonies‘and devotions. This js to live in their own righteousness and works, aud not in the faith: of the Son of God. Wherefore this is not the trae way to attain justification, to do that which in thee lieth: as the popish sophisters and school-doctors do teach, which aftirm, that ifa man doth what in him hieth, ‘God will undoubtedly give unto him his grace: but this saying may not be straitly urged, say they; for if we do those works which may ‘be approved by the judgment of any good man, it is enough: fox a peor I COMMENTARY ON GALATIANS 213 then’ grace shall surely follow, because God, in that he is good and just, must needs give grace as arecompense for such good works. «ind hereof cometh this verse :— Ultra posse ciri non vult Deus ulla requiri. That is, God will no more require of man, Than of himself perform he can. Indeed this is a good saying if it be used rightly, and in place con- venient ; that is, in the government of commonweals or families. As if I being in the kingdom of reason, do execute the officé of a ma- gistrate, or govern a family, doing that in me lieth, I am excused. “This kingdom hath its bound and limits; to the which also these say- ings 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 than can do nothing else but sin: for he is “ sold under sin.” (Rom. vil. 14.) But in external things, such I mean as pertain to civil and household government, he isnot a servant, but a lord and aruler. Wherefore they have done wickedly in applying these sen- “fences to the church, which properly pertam to the government of commonweals and families. Fer the kmgdom of man’s reason and the spiritual kingdom must be separate far asunder. Moreover, they say, that nature is corrupt, but the qualities of na- ture notwithstanding are sound and wncorrapt, which also they attri- buteeven unto devils. Upon this ground they reason after this man- ner: if the natural quelities of man be sound and uncorrupt, then is his understanding and his will sound and uncorrupt, and so consequently all other qualities of nature are pure and perfect in him. ‘To know these things it is necessary for you, that ye may hold the sincerity of the doctrine of faith. Where they say then that the na- ‘tural qualities of man are sound and uncorrupt, and thereof do infer, that a man is able of himself to fulfil the law, and to love God with all his heart, applying these qualities to the spiritual kingdom, 1 deny the consequence. And here I make a distinction between the na- tural and the spiritual qualities (which they confound and mingle together), and I say, that the spiritual qualities are not sound, but eorrupt, yea, utterly quenched through sin both in man and devil, so that there is in them nothing else but corrupt understanding, and a will continually strivmg against the will of God, which can think no- thing else but that which is altogether against God. N otwithstanding, I grant that the natural qualities are uncorrapt. But what qualities are they? ‘That a man drowned in sin and iniquity, 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, aud to do such other things as are subject unto man: for these things are not taken from him. We do not then deny but that these sentences are true m the corporal kingdom; but if ye wrest them to the spiritual kingdom, I utterly deny them: for there, as I said, we are clean overwhelmed and drowned in sin. Whatsoever is in our willis evil ; whatsocver is in our understanding is error. 214 COMMENTARY ON GALATIANS. Wherefore in spiritual matters man hath nothing but diets, errors, ignorance, malice, and perverseness both of will and un- derst: anding. How then shall he work well, fulfil the law, and love God? Wherefore Paul ao 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 riglit understanding : but this good Lise d bad merey 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 G od, taken, led, and carried away captive of the devil. 'Lhus of his mere inercy preventing my reason, my will, aud my understanding, he loved me, and so loved me, that he @ gave himself for me, to “the end that 1 might be freed from the law, sin, the devil, and death. Again, these w vords, “The Sonof God loved me, and gave himself for me,” are nughty thunderings and lightnings from heaven against the righteousness of the law and ail the works “thereof. So great and so hernble \ ickedness, errer, darkness, and ignorance was in my will and understanding, that it was impossible for me to be ransomed by any other meaiis than by such an inestimable price. Why do we then vaunt OF the integrity and soundness of nota of the rule of reason, of ireewill, and of doing what in us heth ? Why dol offer, to pacify the wrath of God (who, as Moses saith, ‘‘ is a consuming fire”), this my rotten stubble and straw, yea horrible sins, and claim of him to reward me with grace and everlasting life for them, since here i learn such wickediess 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 himself must needs be delivered for the same? Hut ict 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 comparison, to exceed and-excel all creatures. What wilt thou do when thou hearest the Apostle say, that such an mes- timable price was given for thee? Wilt thou bring thy cowl, thy shaven crown, thy chastity, thy obedience, thy poverty, thy works, thy me- rits? What shall all these do? Yea, what shall the law of Moses avail? What shall the works ef all men, and all the sufferings of the martyrs, profit thee ? What is the obedience of all the holy angels n comparison of the Son of God delivered, and that most shamefully, even io the death of the cross, so that there was no drop of his most precious blood, but it was shed, and that for thy sins? If thou couldst riebtiy consider this incomparable price, thou shouldst hold as accursed aii these cereinonies, vows, works, and merits before grace and after, and throw them all down to hell. For itis 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 pacity 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, ae 1 wm COMMENTARY ON GALATIANS: 5 Verse 20. For me. Who is this me ? Even I, wretched and damnable sinner, 80 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 se come unto him, what needed he to deliver himself for me? H ereby it appeareth how coldly the Papists handled, yea, how they utterly neg- lected, 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 cost thou choose this kind of life, this religion, this work ? Dost thou this to please God, or to be justified there- by? Dost thou not hear, O thou wretch, that the Son of God shed his biood for thee? This true faith in Christ would easily have withstood all manner of sects. Wherefore I say, as I have oftentimes said, that there is no remedy against sects, or power to resist them, but 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 fantastical spirits the Anabaptists, and such-like ; who being fallen away from this article of justification, will never cease to fall, err, and seduce others until they come to the fulness of all iniquity. There is no doubt, but they will raise up imumerable sects, and still devise new works. But what are all these things, though they havenever so goodly a show of holiness, if ye compare them to the death and blood of the Son of God, “ who eave himself forme?” Consider well, I pray you, who this Son of God is, how glorious he is, how mighty he is. What is heaven and earth in comparison of him ? Let all the Papists and all the authors of sects, yea, through the whole world, take their part, be thrown down into hell, with all their righteousness, works, and merits, rather than the truth of the Gospel should be 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 the Son of God to be given for me? But because there was no other price either in heaven or in earth, but Christ the Son of God, therefore it was most necessary that he should be delivered for me. Moreover, this he did of estimable 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 witha true and a constant faith, as Paul did, shail be a good disputer with Paul against the law. For he delivered neithersheep, ox, gold, nor silver, but even God himself entirely and wholly, “ for me,” even for “me,” I say, a miserable and wretched sinner. N ow therefore, in that the Son of God was thus delivered to death for me, I take comfort and apply this unto myself. And this manner of applying is the very true force and power of faith. 216 COMMENTARY GN GALATIANS. These words (which are the pure preaching of grace and Christian righteousness indeed) Paul setteth against the righteousuess of the law. As if he said, Be it so that the law is an heavenly doctrme, and hath also his glory: yet notwithstanding it loved not me, nor gavé itself for me; yea, it accuseth me, terrifieth me, and driveth me to desperation. But I have now another which hath delivered me from the terrors of the law, sm, and death, and hath brought me into liberty, the righteousness of God, and eternal life; who is called the Son of God: to whom be praise and glory for ever. Faith, therefore, as I have said, embraceth and wrappeth in itself - Christ Jesus the Son of God, delivered to death for us, as Paul here teacheth, who being apprehended by faith, giveth unto us righteous- ness aud life. And here he setteth out most lively the priesthood and offices of Christ: which are, to pacify God, to make imtercession for sinners, to offer up himself a sacrifice for their sins, to redeem, to Justruct, and to comfort them. Letus learn therefore to give a true definition of Christ, not as the school-divines do, and such as seek righteousness by their own work, which make him a_ new lawgiver, who, abolishing the old law, hath established a new. 'To these Christ is nothing else but an exactor anda tyrant. But let us define him as Paul here doth : namely, that he is the Son of God, who net for our desert or any righteousness of ours, but of his own free mercy, offered up himself a sacrifice for us sinners, that he might sanctify us: for ever. Christ then is no Moses, no exactor, no giver of laws, but a giver of grace, a Saviour, and one that is full of mercy: briefly, helis nothing else but infinite mercy and goodness, freely given and bounti- fully yivmg unto us. And thus shall you paist out Christ in lis right he if you suffer him any otherwise to be pated out unto you, wheij temptation and trouble cometh, you shall soon be overthrown. Now, -as it is the greatest knowledge and cunning that Christians can have, thus to define Christ; so of all things it is the hardest. Fer 1 myself even in this great hight of the Gospel, where [ have been so long exercised, have much ado to hoid this definition of Christ which ’ Pau! here giveth; so deeply hath the doctrine and pestilent opimion that Christ is a lawgiver, entered even as it were oil in my bones. Ye young men therefore are in this case much more happy than we that are old. For ye are not infected with these pernicious errors, wherein { have been so nustled and so drowned even from my youth, that at the very hearing of the name of Christy heart hath trembled aud quaked Tor fear ; for was persuaded that he was a severe judge. Wherefore it is to me a double travail and trouble to correct and re- form 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 / COMMENTARY ON GALATIANS. 217 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 an angel of light. Let us learn therefore to put a difference between Christ and a lawgiver, not only in word but also in deed and in practice ; that when the devil shall come under the shadow of Christ, and shall go about to trouble us under his name, we may. know him, not to be Christ, but a very fiend indeed. For Christ, when he cometh, is nothing else but joy and sweetness to a 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 comfort- able to the poor afflicted conscience? \N ow, if these things be true (as they are deed 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 velhemency these words, “ me” and “for me,” and so inwardly practise with thyself, that thou with a sure faith mayst conceive and print this “ me” in thy heart, and apply it unto thyself, not doubting but that thou art of the number of those to whom this “ me” belongeth: also that Christ hath not only loved Peter and Paul, and giveri himself for them , but that thesame 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 are 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 righ- teous. For he died not to justify the righteous, but the unrighteous, -and to make them the children of God, and inheritors of ail spiritual and heavenly gifts. Therefore, when I feel and confess myself to be a sinner through Adam’s transgression, why should I not say, thatI am made righteous through the righteousness of Christ, especially wher I hear that he loved me, and gave himself for me? ‘ihis did Paul ‘most steadfastly believe, and therefore he speaketh these words with so great vehemency and full assurance. Which He grant unto us in some part at the least, who hath loved us, and given himself for us. Verse 21. I do not abrogate or reject the grace of God. Now he prepareth a way to the second argument of this Epistle. And here ye must diligently consider, that to seek to be justthied by the works of the law is to reject the grace of God. But, I pray you, what sin can be more execrable or horrible, than to reject the grace ; P 218 COMMENTARY ON GALATIANS. of God, and to refuse that righteousness which cometh by Christ? It is enough, aid too much already, that we are wicked sinners and trans- gressors of all the commandments of God ; and yet we commit more- over the most éxecrable sit of all sins , m that we do most 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 # Vo sin which Paul and the other Apostles did so much detest, as the ¢ontempt of grace, and denial of Christ, and yet there is no sin more éammion. Hereof it cometh, that Paul, above the rest, doth so sharply mveigh against Antichrist, for that he despiseth the grace of God, and refuseth the benefit of Christ, our high-priest, who offered up himself - a sactifiee 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 i his place, aiid to say, I will justify thee, and I will save thee? By what ‘means? By masses, pilgrimages, pardons, merits, and such-like. We sce then how proudly Antichrist hath lift up himself against and above God, and set himself in the place of Christ, rejecting the grace of God, and denied the faith. For this is his doctrine: faith availeth nothing, saith he, unless it ke jomed 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 king- dom, he hath established the doctrine of works and the kingdom of ceremonies, and hath confirmed the same with mere trifles and doting dreams ; and by this means he hath wrested the whole world out of Clnist’s hands (who alone ought to reign in the conscience), and hath thrown it down headlong into hell. Hereby we may easily understand what it's to reject and refuse the grace of God, even to seek righteousness py thelaw. Now who hath ever heard that a man, by keeping of the law, rejecteth grace? Do we then sin in keeping of the law? No forsooth. But we despise grace when we observe the law to this end, that we may be justified through it. The law is good, holy, and profitable, and yet it justifieth hot. He then that keepeth the law to be justified thereby, rejecteth erace, denieth Christ, despiseth his sacrifice, and will not be saved by this inestimable price, but will satisfy for his sins through the righ- teousness 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 it is to say that any man should be so devilish as to despise the grace and mercy of God! And yet, notwithstanding, all the world doth so: albeit it cannot abide that any man should so judge of it, but will seem to do high service and honour unto God. Now followetl: the second argument. Verse 21. For if righteousness come by the law, then Christ died in vain. These words of Paul ought diligently to be weighed and consi- dered in this wise: Is it true that Christ suffered death, or, not? Aga: 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 COMMENTARY ON GALATIANS. 219 that lie suffered not in vain, nor for himself, but for us. If then he suffered not in vain, it followeth of necessity that righteousness com- eth net by the law. Here again I admonish you, that Paul speaketh not of the cere- monial 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 Ged, the love of God, and thie love of our neighbour, and show me any man that hath been justified thereby, yet is it true not- withstanding, 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 leith, he deserveth grace, and the Holy Ghost is poured inte him, whereby he is now abie to love God and his neigh- bour. This being granted, it must needs follow that Christ died in vain. For what need of Christ hath he which both loveth Christ and giveth himself for him, so that he is able by the merit of congruence before grace to obtain grace, and then to do such works as, by the merit of worthiness after grace, he is able ‘to deserve eternal life ? ‘Then take away Christ with all his benefits, for he is utterly unprofit= able. But why was he born? why was he crucified? why did he suffer? why was he made my high-priest, lovirie me. ‘and: giving “himself” an inestimable sacrifice for me? In vain, no doubt, and to no purpose at all, if righteousness come by no other means than the Papists teach ; forwithout grace and without Christ, I find no'righ- teousness either in myself or in the law. Is this horrible blasphemy to be suffered or dissembled, that the divine Majesty, not sparing his own dear Son, but delivermg him up to death fer us all, should not do all these things seriously and int good earnest, but as it were in sport? Before I would admit this blasphemy, I would not only that the holiness of al! the Papists and merit-mongers, 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 inestimable price, my Lord and Saviour Christ. He ought to be sucha treasure unto me, that all other things should be but dung in comparison of him. He ought to be such alight wto me, that, when I have apprehendedhim by faith, IT should not know whether there be any law, any sin, any righ. _teousness, or any unrighteousness im the world. For what are all things which are mm heaven and earth in comparison of the Son of -God, Christ Jesus my Lord and Saviour, “ 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 which seek righteousness by their own works, For while they" seek to be justified by their own works and merits, or by the law, they reject thé grace of God and Christ, as Thave said. And of all these abominations-the Pope hath’ been the only author.’ For he hath not only defaced and trodden under his feet the Gospel of Christ, but Pz 220 COMMENTARY ON GALATIANS. hath also replenished the world with his cursed traditions. And hereof, among other enormities, his bulls and pardons are a sufficient wit- ness; whereby he absolveth, not such as believe, but such as are contrite, make confession 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 opinions and doting dreams, saying, that the qualities of nature do remain sound and uncorrupt, and that men are able to prepare themselves to grace, or to deserve grace by their own works and merits. And so 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 jus- tifieth not.—But Christ died not in vain; therefore the law justifieth not. Christ the Son of God, of his own free grace and mercy, has justified us ; therefore the law could not justify us; for if it could, then had Christ done unwisely in’that he gave himself for our sins, that we thereby might be justified. We conclude therefore, that we are justified neither by our own works and merits before grace or after, neither yet by the law. | _ Now if my salvation was so costly and dear a price unto Christ, that he was constrained to die for my sins, then all my works, with all the righteousness of the law, are but vile and nothing worth in compa- rison of this inestimable-price, For how can | buy that for a farthing, which cost many thousand talents of gold? Now the law (to speak nothing of other matters which are of much less value), with all the works and righteousness thereof, is but 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 a0 great a price, that he was constrained to give himself and even his own heart-blood for me? This, as I have said, the whole world doth, and especially such as will be counted more holy and religious than others. Whereby they plainly witness, that Christ died in vain, although with their mouths they confess the contrary never so much : which is most horrible, to blaspheme the Son of God, to spit im his face, to tread him under foot, to count theblood of the Testament 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 righteousness: which God notwith- standing alloweth and requireth, and giveth rewards thereunto ac- cordingly ; which also reason is able in some part to perform : but he intreateth here of the righteousness that availeth before God, whereby we are delivered from the law, sin, death, and all evils, and aresmade partakers of grace, righteousness, and everlasting life, and finally, are now become lords of heaven and earth, and of all other COMMENTARY ON GALATIANS. AES ‘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, ard to show him what he ought to do, and what to leave un- done. 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 most excellent thing in the world (the law I say), which as a bright shining sun is joined to the dim and obscure light of man’s reason to lighten and to 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 bis whole synagogue hath done, who with their own traditions have darkened the light even of the first com- mandment. Wherefore there is not one of them that is able rightly to understand any one syllable of the law, but every man walketh in mere darkness of man’s reason. And this error is much more per- nicious and deadly, than that which proceedeth of the doctrine of works and the law. These words therefore are very effectual and full of power when he saith, “If righteousness come by the law, then Christ died in vain.” He speaketh here nothing of man’s strength, reason, Or wis- dom, be it never so great (for the greater it is, the sooner it deceivetha man) ; but he saith plainly without all condition, “ If, by the law,” &c. Wherefore reason, lightened, aided, and directed by the law, yea, even by the law of God, is so unable to attain righteousness, that it draweth a man from righteousness, and rejecteth Christ. Set thou therefore the death of Christ alone against all Jaws, and, with Paul, “ know nothing but Jesus Christ crucified.” (1 Cor. ii. 2.) Receive no hight either of reason or the 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 shal] preserve thee in the purity of the word and faith: but set Christ aside, and all things are but vain. Here again we see what a goodly commendation Paul giveth to the righteousness of the law, or man’s own righteousness, namely, that it isa contemning and rejecting of the grace of God, and an abolishing of the death of Christ. “Paul isno great rhetorician, and yet see what matter he ministereth to him that listeth to play the rhetorician. What eloquence is able sufficiently to set forth these words : to reject the grace, the grace of God? also, that Christ died in vain? The horribleness whereof is such, that all the eloquence in the world is not able to expressit. It is a small matter to say, that any man died in vain: but to say that Christ died in vain, is to take him 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, 3s to make the resurrection, his victory, his glory, ; PS F pa 9 ‘ 999. COMMENTARY ON GALATIANS. , his kingdom, heaven, earth, God himself, the majesty of God, and briefly all things else, unprofitable, and of none effect. This thundering 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 thunderclap fall down all the orders of monks and friars, with all such superstitious religions. For who will not detest his own vows, his cowl, his shaven crown, all men’s tra- ditions, yea, the very law of Moses also, if he hear that for these things he rejecteth the grace of God, and maketh the death of Christ unprofitable ? ‘Lhe world hearing this, doth not believe that itis true; it thinketh that such horrible wickedness camnot 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 lay, rejecteth the grace of God, and despiseth the death of Christ, whatsoever he pro- testeth with his mouth to the contrary. CHAP. Jil. Verse 1. O fovlish Galatians. Pauu here showeth his apostolical care and burning zeal which he, beareth to the church; so that, in disputing and confuting, he in- termingleth sometimes gentle exhortation, and sometimes he sharply reproveth, according to his own rule given to Timothy; “ Preach,” saith he, “ the word: be instant in season and out of season : reproye, rebuke, exhort.” (2 Tim. iv.) Here the simple reader may haply be deceived if he be not circumspect, to think that Paul im teaching keepeth no order at all, And indeed after the manner of the rhetoricians he ubserveth none : butas concerning the spirit, he useth a,goodly order. 5 Now after that he kath sufficiently proved, and with two strong arguments confirmed this article, that Christian righteousness cometh not by kceping of the law, but by faith in Christ, and withal hath confuted the doctrine of the false apostles : in the midst of this dis- course he turneth his talk to the Galatians, and reproveth them, saying, “ O ye fooljsh Galatians,’ &c. Asif he should say, Alas ! from whence are ye fallen, O ye miserable Galatians! 1 have most carefully and diligently taught you the wnth of the Gospel, and ye also haye received the same of me with fervent zeal and great dili- gence.; 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 seemeth, when he calleth them fools, bewitched, and dischedient to the truth. Now COMMENTARY ON GALATIANS. 293 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 revil- ing, rather than a godly reprehension. Did Paul then give an evil example, or was he spiteful against the churches of Galatia, be- cause he called them foolish and bewitched? 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 reprovings are both fatherly and godly. So parents, of a fatherly and motherly affection, do sharply reprove and rebuke their children ; which they would not bear if another should do it. The schoolmaster sometimes is angry with his scholar, he rebuketh him and beateth him ; all which he taketh in good part, and would not bear itat the hands of his equal. ‘The magistrate likewise is angry: he reproveth and punisheth such as are under his charge. And this discipline is not only good, but also very necessary : without the which nothing can be well done. Wherefore, unless the magistrate; ‘the minister, the father, and mother be angry, and use to reprove or rebuke when the case requireth, he is unprofitable, and never shall discharge his office rightly. Wherefore sharp chidings and bitter words are as necessary 13 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 of a fatherly affection and Christian zeal : that is to say, it ought not to be childish or woman-like, seeking revenge but only for the correcting of the fault: as the father correcteth not his child with desire to revenge, but only that the child thereby may be the better. And these kinds of anger are good, and are called in the Scripture zeals or jealousies. For in chastising my brother, my child, my scholar, or subject, in this sort, I seek not his destruction, but his profit and welfare. 14 It may be then that Paul here rebuketh the Galatians, either of a yery zeal (not to destroy them, but by this means to reduce them into the way again, and to amend them), or else of pity:and com- passion, as it were by way of complaint ; for that it grieveth him’that they should be so miserably seduced. As if he should say, lam sorry and ashamed to hear of this your miserable case, your wretched doings, &c. In like mamer do we also reprehend the miserable; not that we tread them down, or upbraid them with their misery, but as having compassion on them, and seeking their amendment. "This Tsay, lest any man should cavil, that Paul railed upon the churches, contrary to the rule of the Gospel. In like manner Christ rebuketh the Pharisees, calling them serpents, the geueration 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 splieful reproach. When P4 224 COMMENTARY ON GALATIANS. two men do one thing, in the one it is commendable, and in the other it isreproved. 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 isin 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 elsewhere he is wont todo; but he calleth them by the name which was proper to their country. And it seemeth that it was the natural vice of that nation to be foolish; like as it was the fault of the Cretenses to be liars. As if he should say, As ye are called, even so are ye indeed, and so ye continue ; that is to say, foolish Galatians, and so you show yourselves to be even now in the business of the Gospel (wherein, notwithstanding, ye ought to have been more wise), yet ye continue still in your own na- ture, and are no changelings. Thus Paul, by way of correction, putteth the Galatians in mind of their corrupt nature. Moreover we are here admonished, that, according to the flesh, there are yet natural vices remaining in the churches, and in the godly. Grace maketh not such a change in the faithful, that by and by they become altogether new creatures, and perfect in all things : but there remain yet. certain dregs of their old and natural corruption. As if a man, that is naturally inclined to anger, be converted to Christ, although he be mollified by grace (the Holy Ghost so fram- ing his heart, that he is now become more meek and gentle) ; yet this natural vice is not utterly quenched in his flesh. Likewise, such as are by nature severe and sharp, although they be converted to the faith, yet notwithstanding they cannot utterly forsake this vice. Hereof it comeih, that the Holy Scriptures, which do contain all one truth, of divers spirits are diversely handied. One, in teaching, is mild and gentle ; another, more rough and rigorous. Thus the Spirit of God, being poured into divers vessels, doth not quench at once the vices of nature ; but by little and little, during this life, he purgeth that sin which is rooted, not only in the Galatians, but also in all men of all nations. Albeit, then, that the Galatians were lightened and did believe, -and had now received the Holy Ghost by the preaching of faith, not- withstanding, this remnant of vice, this foolishness [ mean, and the origiial corruption, which afterward did easily burst ‘out into a flame of talse doctrine, remained im ihem still. Wherefore let no man trust so much in hmseif, as to think that when he hath received grace, he is thoroughiy purged from his old vices. Indeed many things are purged in us, and principally the head of the serpent; that is to say, infidelity and ignorance of God is cut off and bruised, but the slimy body of the remuants of sin remain still in us. Let not man therefore presuime so much of himself, that when he hath once received faith, he can by aud by be thoroughly changed into a new man: nay, he shall keep somewhat of his old vices still cleaving unto him, (Heb, COMMENTARY ON GALATIANS. 295° 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 Hesh ; which, because it is not yet pure, continually lusteth against the spirit. “I am carnal,” saith Paul, “ sold under sin. I see another law in my members re- belling against the law of my mind.” (Rom. vii. 14. Gal. v. 17.) Wherefore the natural vices that were in us before we received faith, do still remain in us after that we have received faith ; 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 to Christ alone ; and this title he beareth, “ that he is pure and without blemish: who did no sin, neither was there any guile found in his mouth.” (1 Pet. ii. 29.) Verse 1. Who hath bewitched you, that you should not believe the truth 2 Here have ye another commendation of this goodly righteousness of the law, and of our own righteousness, namely, that it maketh us to contemn the truth ; it bewitcheth us in such sort, that we do not believe nor obey the truth, but rebel against it. Of the bodily and spiritual Witchcraft. Pavt calleth the Galatians foolish and bewitched, comparing them to children, to whom witchcraft doth much harm. As though he should say, It happeneth to you as it doth to children, whom witches, sorcerers, and enchanters are wont to charm by their en- chantments, and by the illusion of the devil, Afterwards, in the fifth chapter, he rehearseth sorcery among the works of the flesh, which is a kind of witchcraft, whereby he plainly testifieth, that indeed such witchcraft and sorcery there is, and that it may be done. Moreover, it cannot be denied butthat the devil liveth, yea, and reigneth throughout the whole world. Witchcraft and sorcery therefore are the works of the devil ; whereby he doth not only hurt men, but also, by the per- mission of God, he sometimes destroyeth them. Furthermore; we are all subject to the devil, both in body and goods ; and we be strangers in this world, whereof he is the prince and-god. ‘Therefore the bread which we eat, the drink which we drink, the garments which we Wear, yea, the air, and whatsoever we live by in the flesh, is under his dominion. But he doth not only bewitch men. after this gross manner, but also after a more subtle sort and much more dangerous ; wherein 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 bewitcheth not men’s senses, but their minds, with false and wicked opinions ; which opinions, they that are so bewitched do take to be true and 296 COMMENTARY ON GALATIANS-, zodly. Briefly, so great is the malice of this sorcerer the dey:l; and. his desire to hurt, that not only he deceiveth those secure and proud spirits with his enchaptments, but even those also which are profes- sors of true Christianity, and well affected in religion; yea, as touch- ing myself, to say the truth, he sometimes assaileth me so mightily, and oppresseth me with such heavy cogitations, that he utterly sha- doweth my Saviour Christ from me, aud ina manner taketh him clean out of my sight. To be brief, there is none of us all which is not oftentimes bewitched by false persuasions: that is to say, which doth not fear, trust, or rejoice where he ought not, or doth not some- times think otherwise of God, of Christ, of faith, of hisvocation, &c.: than he should do, . Let us therefore learn to know the subtle sleights of this sorcerer, lest, if he find us sleeping in security, he deceive us by his enchant- ments. True it is, that by his sorcery be can do no hurt to our ni nistry ; yet is he with us im spirit. Day and night he rangeth about, seeking how he may devour every one of us alone ; and unless he find us sober and armed with spiritual weapons, that is to.say, with the word of God and faith, he will devour us. | | This is the cause that he oftentimes stirreth up mew battles against us. And indeed it is yery profitable for us that he thus assaileth us, and by his subtle trains exerciseth us ; for by this means he confirmeth _ our doctrine, 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 we hope assuredly, that we shall also hereafter, by Jesus Christ, obtain the yictory against the deyil. And this hope bringeth unto us sure consolation, so that inthe 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 contempt of God, despair, &c.; yet hath he not prevailed, nor shall he prevail hereafter. “ He is greater that is in us, than he that is in the world.” (1 Jobn, iv, 4.) Christ is stronger, who hath and doth overcome that strong one in us, and shall overcome him for ever. Notwithstanding, the devil sometimes overcometh us in the flesh, that we may have experience’of the power of a stronger against that strong one, and may say with Paul, “ When I am weak, then am I strong.” 7 Let no man think therefore that the Galatians only were bewitched of the devil: but let every man think that he himself might have been, and yet may be, bewitched by him, ‘There is none of so strong that he is able to resist him, and specially if he attempt to do it by his ownstrength. “ Job wasan upright and a just man, fearing God, and 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 be goeth about continually to de- ceive, if not all men, yet as many as he can, with bis illusions and false persuasions : “ Fer he is a liar, and the father of les.” (John, vill. 44.) A COMMENTARY ON GALATIANS. 297, Verse 1. Who hath bewitched you. Here Paul excuseth the Galatians, and layeth the fault upon the false apostles. As though he should say, I see that 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 justified by the law, that now ye think otherwise 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 apos- tles 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 entangled 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 maby whom they have bewitched, and have delivered them out of their snares. Not withstandiwg, such there are, as will not suffer themselves 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 alleged 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 dev. Wherefore they are nothing amended by our admonitions, but are much more hardened and more obstinate than they were be- fore. And surely I could never have believed; but that L have good experience thereof at this day, that the power of the devil is so great, that he is abie to make falsehood so like the truth. Moreover (which is yet more horrible), when he goeth about to overwhelm sorrowful consciences with over-much heaviness, he can so cunningly and so lively change himself 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 despera- tion, and some also to destroy themselves ; for they 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 thing of late happened to that miserable man, Dr. Kraws, of Hallie, 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, no promises of God he could be brought from it, whereupon he despaired, and so miserably destroyed himself. This was a mere lie, a bewitching of the devil, and a fantastical 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 com- orter, and a throne of grace, : 298 COMMENTARY ON GALATIANS. 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 accuseth 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 imprinteth 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: unto those that are thus bewitched, it is so certain a truth, that none ¢an be more certain. Seeing then that the devil is able to print in our hearts 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, that we be not led into temptation. Worldly and secure men, which, having 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, but 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 conflict, 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 then, Iam perfect, I cannot fall: but humble thyself, and fear, lest, if thou stand to-day, to-morrow thou be overthrown. I myself, although I be a doctor of divinity, and have now preached Christ, and fought against the devil in his false teachers a great while, by mine own 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 Scripture 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 continually 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 therefore that have'this opinion, that they are jus- tified 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 doctrine of the law and works, As if he should say, What a devilish bewitching is this! For as the senses are perverted by bodily witchcraft, so are the minds of men also de- Jaded by this spiritual witcheraft. COMMENTARY ON GALATIANS, \ 229 Toe 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 you?” he showeth 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 signifieth 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 cers tain that he did not reduce all from the errors of the false apostles unto the truth, but that many of them remained 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 be- witched, 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. A\nd here you have again to note by the way, another goodly com- mendation of the law and man’s own righteousness, that the doctring and preaching thereof, be it never so fervent, if the preaching of Christ and.of the Gospel do not go withal, never bringeth with it true conversion and hearty repentance. Hereof manifest demon- strations we have, not only by plain words of the Scripture, but also by evident experience. For as it is true which is written to the He- brews, that the law bringeth none to perfection: so in this Epistle, St. Paul, by manifest example, confirmeth the same, reasoning thus _ with the Galatians: Tell me, saith he, ye that would be justified 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 preach- ing of faith, that raiseth a man being fallen, and quickeneth him to true repentance, as more fully is to be expressed hereafter when we come to the place. And yet neither is the preaching of the law without its effect ; the use thereof only serveth to show forth the wrath of God, and to cast down: but to raise up a man, that cometh by the ministration of the G ospel, and the preaching of faith only in Christ. Verse 1. To whom Jesus Christ before was described in your sight. _ It was bitterly spoken where he said before, that they were so be- witched, that they could not obey the truth ; but it is more bitterly aaid, when he addeth, that Christ was so lively described before them, that they might handle him with their hands, and yet they would not obey the truth. ‘Thus he convinceth them even by their own expe- ‘rience. As though he would say: Ye are so bewitched and deluded with the devilish opinions of the false aposties, that now ye will not 930 COMMENTARY ON GALATIANS. obey the trnth. And whereas I have with great travail and diligence set forth Christ plainly before your eyes, yet doth this profit you nothing at all. ‘se In these words he hath respect to the former arguments, 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 vam. Which arguments he had before more vchemently prosecuted and more largely amplified in their presence, even as if a painter had portrayed Christ Jesus before their eyes. Now being absent, he putteth them m mind of the same things, say- ing, “ 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 stili remain most miserably bewitched. / Verse 1. And was among you crucified. What did 1 then paint out? Even Christ himself. How was that @one? In this sort, that he is crucified n_you or among you. He useth here very rough and sharp words. Before he said, that they sought righteousness by the law, rejected the grace of God, and that to them Christ died in vain. Now he addeth moreover, that they crucify Christ, who before lived and reigned m them. As if be should say, Ye have now, not only rejected 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. “ Cra~ cifying to themselves again the Son of God, and making a mock of him,” &c. Ifa man did but hear the name of a monk, of his shaven crown, of his cowl, of his rule, it should make bim afraid (how much soever the Papists do adore these abominations, and brag that they are per- fect religion and holiness, as [ aud others did judge of them before God revealed his Gospel unto us: for we were brought up in the traditions of men, which darkened Christ, and made him utterly un- profitable unto us), when he hearethi Paul say, that even they which seek to be justified by the law of God, be not only deniers and mur- derers of Christ, but also they do most wickedly crucify him again. Now, if they be crucifiers of Christ which seek to be justified by the righteousness of the law of God, and the works thereof, what are they, I pray you, which seek salvation and eternal life by the dregs and filihy dung of man’s righteousness and by the doctrine of devils ? - But who could ever believe or think that it was sohorrible 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? Dowbt~ less, 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 im the face of Christ the Son of God, and crucify him again? For m- COMMENTARY ON GALATIANS. 231 deed 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 80 miserably charmed and deluded, that they cannot know Christ to be their justifier, their reconciler, and saviour, but a minister of sm, their accuser, their judge, and their destroyer, which must be pacified no otherwise than by our works and merits. And out 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 ever- lasting life, and mast also help others that they may attain to salva~ tion: thou must enter into a monastery, vow obedience, chastity, poverty, &c. Monks and friars, and the rest of that religious rabble, being puffed up with this opinion of their own holiness, bragged that they only were in the life and state of perfection, and that other Christ tians led but a common life, for they did no undue works, or more than they were bound to do, that is, they did not vow and keep chas- tity, poverty, obedience, Xc.; they were but only baptized, and ke ten commandments: 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 im 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 bis 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 pacified by our works: which was nothing else*but most horribly 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 al- legeth out of Daniel: “ that abonzination standeth in the hely place.” (Dan. ix.27. Matt. xxiv. 15.) Wherefore every monk and religious person, and every justiciary,. seeking remission of sing and righteous- ness by his own works, or by his affiictions, is a crucifier of Christ now reigning and living, although not im the proper person of Christ, yet in bis own heart and in the heart of others. And whosoever do enter mto 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 erucify Christ again. Wherefore Panl useth im this place very severe and sharp words, to the end that he may fear and call back the Galetians from the doc- trine of the false apostles. As if he showld sey: Consider well what 289 COMMENTARY ON GALATIANS, you have done. Ye have crucified Christ again (and this I do go plainly show and paimt out before your eyes, that ye may see it, and touch it with your hands), because ye seek to be justified by the law. But if righteousness come by the law, then is Christ a minister of sin, and his death altogether m vam. If this be true, then must it needs follow that Christ is crucified again im you. And it is not without cause that he addeth this elause, “ 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 m us when we, re- jecting true doctrine, grace, faith, free remission of sins, seck to be justified by onr own works, or else by the works commanded im 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 | have before more amply declared), but the illusion of the devil, wherewith men are so bewitched, that in no wise they can acknowledge 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 crucify him again in themselves. Who- soever 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 before their eyes : secondly, 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 eloquence 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 truth, and to crucify Christ again. Are not these goodly commendations ef the righteousness of the law and man’s own righteousness ? The Apostle therefore is inflamed with a vehement zeal, and with bitter words he reproveth aud 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 crucifieth 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: for thereof ensueth. such a fall as is no less than the fall of Lucifer, and such a loss can uever 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 con< demn it. And this doth he, being constrained by great necessity ; for otherwise he could not withstand the false apostles, nor defend the righteousness of faith against them. Albeit then that the law be COMMENTARY ON GALATIANS. 933$- holy, just, and good, yet must it put on as it were the visor 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 deny. Verse 2. This only would I learn-of you: Received ye the Spirit by the works of the law, or by the hearing of faith preached ? Fle speaketh 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 | 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 Gospel ?”” With this argument he so con- vinceth them, that they have nothing to reply again. For their own experience 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. Flere again I warn you, that Paul speaketh not only of the cere-' monial 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 standing upon two 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, is the law. Here are we in the matter of justifi- cation. But to attain to justification, there is nd other way but either the voice of the Gospel, or the voice of the law. Wherefore the law is here taken generally, as wholly separate from the Gospel. But it is not the ceremonial law only that is separate 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 distinction, after this sort: ‘Vell me, saith he, “ Received ye the Holy Ghost by the works 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 ouly taught and heard the law, but also ye have laboured with all your power to perform the same by your works, 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 cannot Q 234 COMMENTARY ON GALATIANS. show 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 hearing of faith, before ye had done any work, or showed 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 divers gifts, so that they spake with new tongues.” (Acts, x. 44. x1. 15. xix. 5, 6.) It is manifest, therefore, that by the only preaching of faith ye re- ceived 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 hearing 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 God, and with all his endeavour go about to be saved by the law, and exercise himself day and night in the righteousness thereof, not- withstanding he doth but labour and consume himself in yam. For they which are ignorant of the righteousness of God, and “ go about to establish their own righteousness” (Rom. x. 3), as Paul saithin - another place, do not submit themselves unto the righteousness of God. Again, “ Isracl, which followed the law of righteousness, at- tained. not to the law of righteousness,’ &c. (Rom. x7.) Now, Paul speaketh here of the manifestation of the Holy Ghost in the primitive church. For “the Holy Ghost came down in a manifest likeness upon those that did believe” (Matt. ii. 16), and by this sign did plainly witness that he was there present at the preaching of the Apostles; also that they which heard the word of faith preached by the Apostles, were accepted as righteous before God; for else the Holy Ghost would not have come down upon them. The Argument of the Book containing the Acts of the Apostles. WuEREFORE we must diligently weigh and consider the force of this argument, which is so often repeated in the Acts of the Apostles. Which book is written to confirm and establish this argument : for it teacheth nothing else but that the Holy Ghost is not given by the law, but by the hearing of the Gospel. For when Peter preached, the Holy Ghost forthwith fell upon all those that heard him, “ and in one day three thousand, which were present at the preaching of Peter, believed, and received the Holy Ghost.” (Acts, i.)) So Cor- nelius received the Holy Ghost, not by the alms which he gave; but when Peter had opened his mouth, and was yet speaking, the Holy Ghost fell upon all them which with Cornelius heard the word, (Acts, x.) These are manifest arguments, experiences, and divine works, which cannot deceive us. . Luke also writeth of Paul in the fifteenth of the Acts, that when he i) COMMENTARY ON GALATIANS. °35 had preached the Gospel together with Barnabas among the Gentiles, and was returned to Jerusalem, he set himself against the Pharisees and disciples of the Apostles, which urged circumcision and the keeping of the law, as necessary to salvation: whose mouths he so stopped (saith Luke), in showing what things he and Barnabas had done amongst the Gentiles, that the whole church was amazed at the hearing thereof, especially when they heard that God had wrought so many and so great miracles and wonders by them among the Gen- tiles: and when they which bare a zeal to the law, did wonder how it could be that the uncircumcised Gentiles, not doing the law, nor the works thereof, nor having the righteousness of the law, should, not- withstanding, attain to this grace, to be justified and receive the Holy Ghost, as well as the Jews that were circumcised: here Paul and Barnabas did allege nothiag else bat manifest experience ; where- with they were so confounded, that they had nothing to reply again. By this means Paulus Sergius, the heutenant, and all those cities, regions, kingdoms, and countries where the Apostles’ had preached, by the only preaching of faith did believe, without the law and the works thereof. In the whole book therefore of the Acts, there is nothing else handled in effect, but that it behoveth as well Jews 2s Gentiles, as well righteous as unrighteous, to be justified by faith alone in Christ Jesus, without the law and the works thereof. "The which thing doth appear as well by the preaching of Peter, of Paul, of Stephen, of Philip, and the other Apostles, as also by the examples of the Gen- tiles and Jews. For as God gave the Holy Ghost to the Gentiles - which lived withoat the iaw, by the preaching of the Gospel; so did he give the same to the Jews; yet not by the law, nor by the ceremonies and sacrifices commanded in the law, but by the only preaching of faith. Now if the law had been able to justify, and the righteousness of the law had been necessary to salvation, then doubt- less the Holy Ghost had not been given to the Gentiles which kept not the law. Bat experience itself doth plainly witness, that the Holy Ghost was given unto them without the law (and this did the Apostles, both Peter, Paul, Barnabas, and others see); therefore the law doth not justify, but faith only in Christ, which the Gospel set- teth forth. ‘These things are diligently to be marked, because of the adver- saries, which do not consider what is handled in the Acts of the Apostles. I myself in times past also read this book, when indeed I understood ‘in- it nothing at all. Vherefore when thou hearest or readest in the Acts of the Apostles, or wheresoever it be in the Scrip= tures, this word “ Gentiles,” thou must think that it is not to be un- derstood literally of the common nature of the Gentiles, but it car- rieth with it a spiritual meaning, and is to be taken, not for those which are under the law, as were the Jews (as before is said in the second chapter: “we by nature Jews”), &c.; but for those which are without the law. Wherefore to say that the Gentiles are justified by faith, is nothing else, but that they which observe not the law nor do Q 2 836 COMMENTARY ON GALATIANS. ' the works thereof, which are not circumcised, which sacrifice nof, &c. are justified and receive the Holy Ghost. By what means? Not by the law and the works thereof (for they have no law), but freely, and without any other means, except only the hearing of ‘the Gospel. So Cornelius and his friends whom he had called to his house, do nothing, neither look they upon any works going before, and yet as many as are present, receive the Holy Ghost. No man speaketh but Peter. They sitting by do nothing ; they think not of the law, much less do they keep it; they sacrifice not; they care not for the re- ceiving of circumcision, but only are bent to hear that which Peter speaketh. He by his preaching brought the Holy Ghost into their hearts, as it were visibly; “for they spake with tongues, and glori- fied God.” But some men may here cavil, and say, Who knoweth whether it - were the Holy Ghost or no? Well, let them cavil. Sure it is that the Holy Ghost, so bearing witness, doth not lie, but hereby showeth that he accepteth the Gentiles for righteous, and justifieth them by no other means, than by the only voice of the Gospel, or hearing of faith m Christ preached. We may see also in the Acts how greatly the Jews marvelled at this new and strange thing. For the faithful - which were of the circumcision, and came with Peter to Caesarea, seeing the gift of the Holy Ghost to be poured out also upon the Gentiles in the house of Cornelius, were astonished. (Acts, x. 45.) Also they that were at Jerusalem complained of Peter, for that he went in to men uncircumcised, “‘ 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, say- ing, “ Then hath God also given salvation unto the Gentiles.” This report, therefore, and this fame, that God had given salvation also to the Geutiles, was at the first not only intolerable, but also a great offence even to the believing Jews. Which they could not easily shake off; for they had this prerogative above all other nations, “‘ that they were the people of God. The adoption, the glory, the worship, &c. belonged to them.” (Rom. ix.) Moreover, they exer- cised themselves in the righteousness of the law; they laboured all the day long; they bare the burden and heat of the day: moreover, they had the promise as touching the observation of the law ; there- fore they could not but murmur against the Gentiles (Matt. xx.), and. say, “ Behold, the Gentiles come but even now, and have not suffered any heat, or borne any burden; notwithstanding they have the same righteousness and Holy Ghost without labour, which we by Jabour and by the heat and burden 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 tormented ys with the law, if it avail nothing to the obtaming of righteousness? He now preferreth the Gentiles, before us, which have been so long burdened with the yoke of the law. For we which are the people of God, have been vexed all the day long; but they we COMMENTARY ON GALATIANS. 937 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 neces- sity, 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 ob- served.—There Peter, upon his own experience, set himself against them, saying, “If God hath given the same grace unto the Gentiles, which he hath given unto us which have believed in the Lord Jesus Christ, who was I, that I could let God?” (Acts, xi. 17.) Again, “ God who knoweth their hearts, bare them witness in giving unto them the Holy Ghost, even as he did unto us. And he put no dif- ference between us and them, purifying their hearts by faith. Now, therefore, why tempt ye God, to lay a yoke on the disciples’ necks, which neither our fathers nor we were able to bear?” &c. (Acts, xv. 8, 9,10.) With these words Peter at once overthroweth the whole law. As if he should say, We will not keep the law; for we are not able to keep it; but we believe through the grace of our Lord Jesus Christ to be saved, even as they did. So Peter here standeth alto- gether upon this argument, that God gave unto the Gentiles the self- same grace that he gave to the Jews. As though he would say, When I preached to Cornelius, I learned by my own experience, that the Holy Ghost was given without the law to the Gentiles, by the only hearing of faith; therefore in no case are they to be burdened with the law. To conclude, since it is certain that neither we nor our fathers were ever able to fulfil the law, it behoveth you also to reject this error, that righteousness and salvation cometh by the law. And this the believing Jews did by little and little: but the wicked, which by this preaching were offended, at the length were altogether hardened. The Commendation of the Book containing the Acts of the Apostles. So im the Acts ye shall find the experience, the preachings, and also the examples of the Apostles for the confirmation of this matter, against this obstinate opinion touching the 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 us against the Papists our Jews; whose abominations and coloured hypocrisy we impugn and condemn by our doctrine, that we may set forth the benefits and glory of Christ. Who though they have no substantial matter to allege against us (whereas the Jews might have laid against the Apostles, that they had received the Jaw and all these ceremonies from God), yet, notwithstanding, they are uo less obstinate in defending their cursed traditions and abominations, than the Jews were in maintain- ing their law, which they had received from God, glorymg and brag ging that they sit in the place of bishops, and that the authority te Q3 238 COMMENTARY ON’ GALATTANS: govern the chiurches, is committed unto them.—-Whereby they would bring us into bondage, and wrest from us this article, that we are jus- tified, not by faith formed and. adorned with charity (as they say), but by faith alone! But we set against them the book of the Acts. Let them read this book, and consider the examples contained init, and they shall find this to be the-sum and the argument thereof, that we are justified by faith only im Christ without works, and that the Holy Ghost is given by. the only hearing of faith at the preaching of the Gospel, and not at the preaching of the law, nor by the works of the law. Wherefore thus teach we, O man, although thou fast, give alms, honour thy parents, obey the magistrate, &c. yet art thou not justified thereby. Phis voice of the law, Honour thy parents, or any other else, either heard or fulfilled, doth not justify. What then? To hear the voice of the spouse, to hear the word of faith; this word being heard, doth justify. Wherefore? Because it bringeth the Holy Ghost, which justifieth a man, and maketh him righteous before Ged. Hereby we may see what is the difference between the law andthe Gospel. The law never bringeth the Holy Ghost, but only teacheth what we ought to do: therefore it justifieth not. But the Gospel bringeth the Holy Ghost, because it teacheth what we ought to re- ceive.-—Therefore the law and the Gospel are two contrary doc- tres. ‘To put righteousness therefore in the law, is nothing else but to fight against the Gospel. For Moses with his law isa severe ex- actor; requireth of us that we should work, aud that we should give: briefly, it requireth and exacteth. Contrariwise, the Gospel giveth freely, and requireth of us nothing else, but to hold out our hands, and to take that which is offered. Now to exact and to give, to take and to oifer, are clean contrary, and cannot stand together. For that which is given, I take ; but that which I give, I donot take, but I offer it unto another. Therefore if the Gospel be a gift, it re- quireth nothing. Contrariwise, the law giveth nothing, but it requireth aud straitly exacteth of us, yea, even impossible things. Of Cornelius in the Tenth of the Acts. HER®E our adversaries set against us the example of Cornelius, ““ Cornelius,” say they, ‘‘ was (as Luke witnesseth) a good man, just, and. fearing God, which gave alms to the people, and prayed to God continually,” ‘Therefore of congruence he did merit the forgiveness of sins, and the sending of the Holy Ghost. I answer, Cornelius -was a Gentile, and this cannot the adversaries deny; for the words which Peter allegeth (Acts, x. 28), do plainly witness thesame. “ Ye know,” saith he, “that it is unlawful for a man that is a Jew, to ac- company with one of another nation; but God hath showed me that I should not call any man polluted or unclean.” He was therefore a Gentile, and not circumcised, ‘not’ keeping the law; yea, not once thinking of it, because it pertaimeth uothing unto him; and yet, note COMMENTARY ON GALATIANS. 239 withstanding, he was justified, and received the Holy Ghost. And this argument, as I said, is handled throughout the whole book of the Acts; to wit, that the law availeth nothmg tofighteousness. Let this suffice, then, for the defence of the article of justification, that Cornelius was a Gentile, not circumcised, not keepmg the law: therefore he was not justified by the law, but by the hearmg of faith. ——God justifieth therefore without the law, and so consequently the law availeth nothing to righteousness. For otherwise God would have given the Holy Ghost to the Jews only, which had theJaw and kept it, and not to the Gentiles, which had not the law, and much less did accomplish it. But God wrought clean contrary; for the Holy Ghost was given to them that kept not the law; wherefore righteous- ness cometh not by the law. By this means the objection of the adversaries which do not understand 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 receive 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 Ghost afterwards 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 faith in Christ to come. But these popish sophisters put no difference between faith in Christ to come, and in Christ which is already come. Wherefore, if Cornelius had died before Christ was revealed, yet had he not been danmed, because he had the faith of the fathers, which were saved by faith only in _ Christ to come: (Acts, xv. 11.) He remaineth then always a Gen- tile, uncircumcised, and without the law, and yet notwithstanding he worshipped'the self-same God whom the fathers worshipped by faith in the Messias to come. But now, because the Messias was already come, necessary it was that it should be showed unto him by the apostle Peter, that he was not now to be looked for, but that he was already come. d _And this article concerning faith in Christ to be revealed, and in Christ now revealed (that I may touch this also by the way), is very “necessary tobe known. For seeing that Christ is now revealed, we cannot be saved by faith in Christ to come, but we must believe that he is already come, hath fultilled all things, and abolished the law. “Therefore necessary it was also that Cornelius should be brought te enother belief, net that Christ was yet to come, as he did believe be= fore; 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 congruum, or merit before grace, that Cornelius, by the natural and moral work of reason, deserved grace and the sending of the Holy Ghost. For te be a just man and fearing God, are the properties, not of a Gentile or of a natural man, Qs 3 ©40 COMMENTARY ON GALATIANS, »” ' _ but of a spiritual man, who hath faith already. For unless he did be- Neve m God, and fear God, he could not hope to obtain any thing of him by prayer. The first commendation therefore that Luke giveth unto Cornelius, is this, “That he is a righteous man, and fearing God :” afterwards he commendeth him for his works and alms- deeds. ‘This our adversaries do not consider, but lay hold upon this sentence, ‘That he gave alms unto the poor: for that seemeth to make for the establishing of their merit of congruence or desert going” before grace. But first the person or the tree must be commended, and then the works and the fruit. Cornelius is a good tree, for he is righteous and feareth God: therefore he bringeth forth good fruit, he giveth alms, he calleth upon God; and these fruits please God because of his faith... Wherefore the angel commendeth Cornelius for his faith Cia Christ which was-comeé;and bringeth him from that faith, to ano- ther faith in Christ which was already comé, when he saith, ‘ Call for Simon, whose surname is Peter: he shall tell thee what thou oughtest to do,” &c. (Acts, x. 5,6.) Like as then Cornelius was without the law before Christ was revealed ; even so, after Christ. was revealed, he received neither the law nor circumcision. And as he kept not the law before, so did he not keep it afterwards. ‘This ar- gument therefore concludeth strongly ; Cornelius was justified without the law, therefore the law justifieth not. f hy ? A ' - wt > i \ ‘ bs ey * Naaman the Syrian. LixewisE 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 kingdoin of Moses, which then 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 “ £ know assuredly that there is no other God in all the world but in Israel.” (2 Kings, v. &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 faith was not idle in him. For thus he speaketh to the prophet Ffeliseus, “ Thy servant will henceforth neither offer burnt sacrifice nor offering unto any other God, saving the Lord. But in this thing the Lord be merciful unto thy servant,that when my master goeth into tle house of Rimmon to worship there, and leaneth on my hand, and I bow myself in the house of Rimmon ; when I do bow down, I say, im the house of Rimmon, the Lord be merciful to thy servant in this point.” ‘To whom the prophet saith, “ Go in peace.” So was he justified. The Jew, hearing this, fretteth for anger, and ‘saith, What! should the Gentile be justified without the keeping of the law? should he be compared with us which are circumcised ? COMMENTARY ON- GALATIANS, 941 The Gentiles justified without the Law, even when the Law and Policy of Moses was yet in force. Tuererore God, long before, when the kingdom of Moses was yet standing and flourishing, did show that he justified men without the law, as indeed he justified many kings in Egypt and in Babylon ; also Job, and many other nations of the East. M oreover, Nineveh, a great city, was justified, and received the promise of God, that it should not be destroyed. By what means? Not because jt heard and fulfilled the law ; but because it believed the word of God which the prophet Jonas preached. For so saith the prophet; “ And the Ninevites believed God, and proclaimed a fast, and put on sack- cloth :” that is to say, they repented. Our adversaries do craftily pass over this word (believed), and yet the effect of all together resteth therein. Thou readest not in J onas, And the Ninevites re- ceived the law of Moses, were circumcised, offered sacrifice, fulfilled the works of the law: but, believing the word, they repented in sack- cloth and ashes. This was done before Christ was revealed, when that faith yet reigned, which believed in Christ to come. If then the Gentiles were justifled without the law, and received secretly the Hely 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: “ Received ye the Holy Ghost by the works of the law, or by the hearing of faith preached ?” (Gal. iii. 11.) For they were compelled to grant that they heard nothing of the Holy Ghost, before the preaching of Paul : but when he preached the Gospel, then they received the H oly Ghost. So we also at this day, convicted by the testimony of our own conscience, are constrained to confess, that the Holy Ghost is nct given by the law, but by the hearing of faith. 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 watching and pray- ing, did so weary and weaken their bodies, that afterwards they were able to do nothing: whereby, notwithstanding, they gained nothing else, but that they miserably afflicted and tormented themselves. They could never. attain to a quiet conscience, and peace in Christ, but continually doubted of the good will of God towards them. But now, since the Gospel teacheth that the law and works da not justify, but faith alone in Jesus Christ, hereupon followeth a most certain knowledge and understanding, a most joyful conscience, and a true judgment of every kind of life, and of all things else whatso- ever. ‘The believing man may now easily judge that the Papacy, with all the religious orders and traditions thereof, is wicked ; which before he could not do. For so great blindness reigned in the world, that we thought those works which men had advised, not’ only 242 COMMENTARY ON GALATIANS: without the will of God, but also contrary to his commandment, to be much better than thidse, which the magistrate, the householder, the child, the servant did at the commandment of God. Indeed we ought to have learned by the word of God, that the reli- gious orders of the Papists, which only they call holy, are wicked, since there is no commandment of God, or testimony in the Holy Scriptures, as touching the same. Contrariwisd: 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 judgment. We may boldly pronounce 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 orders of monks, friars, and such other. ‘Therefore this argument grounded upon ex- perience, 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 them- selves, of their calling : they never felt the testimony of the Spirit in their hearts. But now that the truth of the Gospel appeareth, they are fully instructed, by the only hearing of faith, in all these things. It is not without cause that I do so Jar gely intreat of these things. For it seemeth to reason but a small matter, that the Holy Ghost is received by the only hearmg of faith, and ‘that there is nothing élse required of us, but that we, setting apart all our works, should give ourselves only to the hearing of the Gospel. Man’s. heart doth not understand nor believe that so great a treasure, namely, thé Holy Ghost, is given by the only hearing of’faith; but reasorieth after this manner: Forgiveness of sins, deliverance from death, the giving of the Holy Ghost, of righteousness, and everlasting life, are great things: therefore ifthou wilt obtain these inestimable benefits, thou must perform some other great and weighty matter. ‘This opinion the devil doth well like and approve, and also increaseth the same in the heart. ‘Therefore when reason heareth this, Thou canst do no- thing for the obtaining of the forgiveness of sins, but must only hear the word of God, by and by it crieth out, and saith, Fie! thou makest too small account of the remission of sins, &c. So the ines- timable greatness of the gift is the cause that we cannot believe it ; and because this incomparable treasure is freely offered, therefore it is despised. But this we must needs learn, that foes 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 oreat the thing is that is given, and how un- worthy we are of it (for so should the greatness of the gift, and our 2 % ~ COMMENTARY ON GALATIANS, 245 unworthiness, terrify us), but we must think that it pleaseth God freely to give unto us this unspeakable gift ; unto us, I say, which are un- worthy, as Christ in Luke saith : “ Fear not, little flock + for it is your Father’s pleasure to’give it unto you: lo, to give unto you,” saith he, “a kingdom.” (Luke, xii. 22.) To whom? to you un- worthy, which are his little ficck. If I then be little, and the thing great (nay rather of all thmgs the greatest) which God hath given unto me, | must think, that he also is great and only great, which giveth it. If he offer itand will give it, I consider not mine own sin and unworthiness, but his*fatherly good will towards me which is the giver; and I receive the greatness of the gift with joy and gladness, and am thankful for so mestimable a gift given freely unto me, to me, I say, unworthy, by the hearing of faith. Here again foolish reason is offended, and reproveth us, saying, Where ye teach men to do nothing at all for the obtaining of so great and inestimable a gift, but to hear the word of God, this scemeth to tend to the great contempt of grace, and to make men secure, idle, and dissolute, so that they slack their hands, and do no good at ali. ‘Therefore it is not good to preach this doctrine, for it is not true: but men must-be urged to labour and to exercise themselves unto righ- teousness, and then shall they obtain this gift. The self-same thing the Pelagians in times past objected against the Christians. - 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 him- self saith, and what he answereth to Martha, being very careful, aad hardly bearmg that her sister Mary, sitting at the feet of J esus, and hearing his word, should leave her to minister alone. _ “ Martha, Martha,” saith ke, “ thou carest, and art troubled about many things, but one thing is needful. Mary hath chosen the good part which shall not be taken from her.” (Luke, x. 41, 42.) A man therefore is made a ‘Christian, not by working, but by hearing ; wherefore be that will exercise himself to righteousness, must first exercise himself in hearing. the Gospel. Now when he hath heard and received the Gospel, let him give thanks to God with a joyful anda glad heart, and afterwards let him exercise himself in those good works which are commanded in the law, se that the law and works - may follow the hearmg of faith. So may he quietly walk im the light, whieh is Christ, and boldly choose and do works, not hypo- critical, but good works indeed, such as he knoweth to please Ged and to be commanded of him, and contemn all those hypocritical shadows of free-will works. Our adversaries think that faith, whereby we receive the Holy Ghost, is but a light matter: bat how high and hard a matter it is, f myself do find by experience, and so do all they which with me do ~earnestly embrace the 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 itis said. Wherefore if thon hear of me that Christ is that Lamb of God, sacrificed for thy sins, = | DAA COMMENTARY ON GALATIANS. see also ‘that thou hear it effectually. Paul very aptly calleth it the “‘ hearing of faith,” and not the word of faith (although there be small difference) ; that is, such a word as thou hearing dost believe, so that the word be not only my voice, but may be heard of thee, and may enter into thy heart, and may be believed of thee: then it is truly and mdeed the hearing of faith through the which thou receivest the Holy Ghost ; which after thou hast once received, thou shalt also mortify thy flesh. 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. This saying, “ Ye must be circumcised and keep the law,’’ cannot be utterly rooted out im our minds, but it sticketh fast in the hearts of all the faithful. There is in the faithful therefore a continual conflict between the hearing of faith and the works of the law. For the conscience always mur- mureth, and thinketh, that this is too easy a way, that by the only hearing of the word, righteousness, the Holy Ghost, and life ever- Jasting, are promised unto us. But come once to an earnest trial thereof, and then tell me how easy a thing itis to hear the word of faith. _ Indeed He which giveth is great ; moreoyer, he giveth great things willingly and freely, and upbraideth no man therewith ; but thy capacity 1s hard, and faith weak, still striving against thee, so that thou art not able to receive this gift. Butlet 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 thou overcome this must. So, as faith increaseth by little and little, that opinion of the righteousness 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 2 This argument being concluded, how that the Holy Ghost cometh not by the works of the law, but by the preaching of faith ; he begin- neth here to exhort and terrify them from a double danger or icom- modity. The first.is: “ Are ye so foolish, that, after ye have begun in the spirit, ye would now end in the flesh? The other fol- loweth : “‘ Have ye suffered so great 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,” Ke. But what have ye gotten thereby? Forsooth, ye will now end in the flesh. Paul setteth here the spirit against the flesh. He calleth not the flesh (as before I have said) fleshly lust, beastly passions, or sensual appetites; for he imtreateth uot here of “lust and such other leshiy desires; but of forgiveness of sins, of justifyig the COMMENTARY ON GALATIANS. 245° conscience, of obtaining righteousness 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 is here taken for the very righteousness and wis- dom of the flesh, and the judgment of reason, which seeketh to be justified by the law. Whatsoever then is most excellent in man, the same here Paul caileth flesh, as the wisdom of reason, and the righteousness of the law itself. And this place must be well considered, because of the slan- derous and cavilg Papists, which wrest the same against us, saying, that we in popery began in the spirit, but now, having married wives, we end inthe flesh. As though a single life, or not to have a wife, were a spiritual life; and as though it nothing hindered their spiritual life, if a man, not contented with one whore, have many. ‘They are madmen, not understanding what the spirit, or what the flesh, is. The spirit is whatsoever is done in us according to the spirit ; the flesh, whatsoever is done in us according to the flesh without the spirit. Wherefore all the duties of a Christian man, as to love his wife, to bring up his children, to govern his famtly, and such-like, which unto them are worldly and carnal, are the fruits of the spirit. These blind buzzards cannot discern things which are the ~ good creatures of God, from vices. Here is also to be noted the manner of speech which the Apostle useth when he sath, Ut carne consummamini, speaking in the pas- sive 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 off from justifying, that they which, 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 who- soever teach that the law ought to be fulfilled to this eud, that men might be justified 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 ; for they still urged the law, saying, Faith only in Christ taketh not away sin, pacifieth not the wrath of God, justifieth not : therefore if ye will obtain these benefits, ye must not only believe in Christ, but therewith ye must also keep the law, be circumcised, keep the feasts, sacrifices, &c. Thus doing, ye shall be free from sin, from the wrath of God, from everlasting death. Yea rather, saith Paul, by the self-same things ye establish unrighteousness, ye provoke the wrath of God, ye add sin to sin, ye quench the spirit, ye fall away from grace, and utterly reject.the same, and ye, together with your disciples, do end in the flesh. This is the first danger, from the which he terrifieth the Galatians, lest, if they seek to be justified by the law, they lose their apiyit, and forego their good beginnings for a wretched end. : #46 COMMENTARY ON GALATIANS. / Verse 4. Have ye suffered so many things in vain % The other danger or incommodity is this: “ Have ye suffered so many things in vain?” As though he would say, Consider, not only how well ye began, and how miserably ye have forsaken your good be- ginning and your course well begun: moreover, that not only ye have lost the first fruits of the spirit, being fallen agaim into the ministry of sin and death, and into a doleful and a miserable bondage of the law ; but consider this also, that ye have suffered much for the Gospel sake, and for the name of Christ ; to wit, the spoiling of your goods, railings, and reproaches, dangers both of bodies and lives, &c. All things were in a happy course and great towardness with you. Ye taught purely, ye lived holily, and ye endured many evils constantly for the name of Christ. But now, all is lost, as well doctrine as faith; as well doing as sufferig; as well the spirit as the fruits thereof. ! Hereby it appeareth sufficiently, what incommodity the righteous- ness of the law of man’s own righteousness bringeth; to wit, that they which trust in it do lose at once unspeakable benefits. Now, what a miserable thing is it, so suddenly to lose such inestimable glory and assurance of conscience towards God! also to endure so many great and grievous afflictions, as loss of goods, wife, children, bedy and life, and yet notwithstanding to sustain all these things in vain! And out of these two places much matter may be gathered to set forth and amplify at large the goodly commendation of the law and man’s own righteousness, if a man would stand upon every parcel by itself, and declare what spirit it was wherewith they began; what, how great, and how many the afflictions were which they endured for Christ’s sake. But no eloquence can sufficiently set forth these mat- ters: for. they are mestimable things whereof Paul here intreateth ; to wit, the glory of God, victory over the world, the flesh, and the devil ; righteousness and everlasting life; and on the other side, sm, desperation, eternal death, and hell. And yet, notwithstanding, in a moment we lose ail these meomparable gifts, and procure unto our- selves these horrible and endless miseries, and all by false teachers, when they lead us away from the truth of the Gospel unto false doc- trine. And this do they, not only very easily, but also wnder a show of great holiness, bring to pass. Verse 4. If notwithstanding it be in vain. This he addeth as a correction; whereby he mitigateth the repre- hension that goeth before, which was somewhat sharp. And this he doth as an Apostle, lest he should terrify the Gatatians 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. aS COMMENTARY ON GALATIANS. 947 He saith therefore, “If notwithstanding it be in vain.” As ifhe would say, Yet ido not take away all hope from you. But if ye will so end in the flesh, thatis to say, follow the righteousness of the law and forsake the spirit, as ye have begun, then know ye, that all your glory aad atfiance which ye have in God, is ia vain, and all your afflictions. are unprofitable, Indeed I must needs speak somewhat roughly ato you in this matter; I must be fervent in the defence thereof, and somewhat sharp in chiding of you, especially the matter heing so weighty and constraining me thereunto, lest ye should think it to be but a trifle to reject the doctriae of Paul and receive another. Notwiths:anding, I will not utterly discourage you, 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, be handleth the Galatians very gently, that by his milduess he might heal them. . We therefore, by the exampie of Paul, ought in like manner to reprehend the weak, aud so to cure their infirmity, that in the mean time we leave not off to cherish and comfort them, lest, if we handle them too sharply, they fall inte desperation. 4 Verse 5. He therefore that ministereth to you in the spirit, and worketh miracles unto you, doth he ié through the works of the law, or by the hearing of faith preached 2 This argument grounded upon the experience of the Galatians, doth so well like the Apostle, 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 ministereth,” &c. That is to say, Ye have not only received the spirit by the hearing of faith, but whatsoever ye have either known or done, it came by the hearing of faith. As though he would say, It was not enough that God gave you once the spirit; but the same God hath also enriched you with the gifts of the spirit, and in- creased the same in you, to the end, that, when ye have once received the spirit, itmight always grow and be more effectual in you. Hereby it is plain, that the Galatians had wrought miracles, or, at the least, had showed such fruits of faith as the true disciples of the Gospel are wont to bring forth. For the Apostle elsewhere saith, that “ the king- dom of God is not in word, but ia power.” (1 Cor. iv. 20.) - Now, this power is not only to be able to speak of the kingdom of God; but also in very deed to show that God through his spirit is effectual in us. So before, in the second chapter, he saith of himself, “ He that was 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 me towards the Gentiles.” pegeery When a preacher then so preacheth, that the word is so fruitless, 248 COMMENTARY ON GALATIANS. but effectual in the hearts of the hearers, that is to say, when faith, hope, love, and patience do follow, then God giveth his spirit, and worketh miracles in the hearers. In like manner, Paul saith here, that “ God hath given his' spirit to the Galatians, and hath Wrought miracles among them.” As though he would say, God hath not only brought to pass through my preaching, that ye should be- lieve, but also that ye should live holily, bring forth many fruits of faith, and suffer many afflictions. Also by the same power of the Holy Ghost, of adulterers, of wrathful, impatient, and covetous per- sons, and of very enemies, ye are become liberal, chaste, gentle, patient, and lovers of your neighbours. Whereupon afterwards he giveth testimony of them in the fourth chapter, that they received him as an angel of God, yea, rather as Christ Jesus ; and that they loved him so entirely, that they were ready to have plucked out their own eyes for him. Now, to love thy neighbour so heartily, that thou art ready to bestow thy money, thy goods, thine eyes, and all that thou hast, for his salvation, and moreover to suffer patiently all adversities and afflictions ; these, no doubt, are the effects and fruits of the spirit, and these, saith he, ye received and enjoyed before these false teachers came among you. But ye received them not by the law, but of God, who so ministered unto you, and daily increased in you his Holy Spirit, that the Gospel had a most happy course among you, in teaching, believing, working, and suffering. Now,-seeing ye know these things (being convicted even by the testimony of your own consciences), how cometh it to pass that ye show not the same fruits that ye did before: that is, that ye teach not truly, that ye believe not faithfully, that ye live not holily, that ye work not rightly, and that ye suffer not patiently: finally, whe hath so corrupted you, that you bear not so loving affection towards me, as ye did before ? that ye receive not Paul now as an angel of God, nor as Jesus Christ ? that ye will not pluck out your eyes to give them unto me? How cometh it to pass, I say, that this fervent zeal of yours waxeth so cold towards me, and that ye now prefer before me, the false apostles, which do so miserably seduce you ? In like manner it happeneth unto us at this day. When we first preached the Gospel, there were very many that favoured our doc- trine, and had a good and reverend opinion of us: and after the preaching thereof, followed the fruits and effects of faith. But what ensued ¢ A sort of light and brain-sick 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 nothmg 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 Galatians, ought to teach you, that these excellent virtues proceeded not of the works of the law: for as GOMMENTARY ON GALATJANS. 249 ye had them not before the hearing of faith preached : so ye haye them not now, although the false apostles reign in the midst of you, ~ We likewise may say at this day to those which vaunt themselves to be gospellers, and to be freed from the tyranny of the Pope: Have ye overcome the tyranny of the Pope, and obtained liberty in Christ through the Auabaptists, and such other fantastical spirits, or through us who 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 dowr fell the Pope’s pardons, purgatory, vows, masses, and such-like abominations, which drew with them the ruin of all popery. Nomancould justly condemn us: for our doctrine was poor, raising up and comforting many poor consciences, which had been long oppressed with men’s traditions under the papacy, which was a plain tyranny, a racking and cruci- fying 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 fond heads spraig up (who went about by all means to work our discredit), then began our doctrine to be evil thought of; for it was commonly bruited abroad, that the professors thereof disagreed among them- selves. Whereat many being greatly offended, fell quite from the truth, putting the Papists in comfort, that we, together with our doctrme, should shortly come to nought, and by this means they should recover their former dignity and authority again. Wherefore, like as the false apostles vehemently contended that the Galatians, now justified by faith in Christ, ought to be circum- cised 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 burdened them the more with sins (for sin is not taken away by the law, neither is the Holy Ghost given through it, but only it worketh wrath, and driveth men into great terrors); so at this day these rash heads, which ought to provide for the safety of the Catholic church, and at once to drive down all popery, have done no good, but much hutt to the church : they have not overthrown the papacy, but have more esta- blished it. - But if they had, as they began, witha. common consent together with us, taaght and diligently urged the article of justification; that 38 to say, that we are justified neither by the righteousness of, the Jaw, nor by our own righteousness, but by only faith. in Jesus Christ ; doubtless this one article, by little and little, as it began, had overthrown the whole papacy, with all her brotherhoods, pardon, ree ligious orders, relics, ceremonies. invocation. of. saints, purgatory, Miasses, watchings, vows, and intiuite other like abominations. But they leaving off the preaching of faith and true Christian righteaqusness, have gone another way io work, to the great hindrance, both efsound doctrine, and of the churches. R 850 COMMENTARY ON’ GALATIANS: Verse 6. As Abraham believed God, and it was imputed to him for righteousness. ' Hitherto Paul reasoneth upon the experience of the Galatians, and with this argument he urgeth them vehemently. Ye, saith he,. ‘have believed, and believing have done miracles, and have showed many notable signs; and moreover ye have suffered many afflictions; all which things are the effects and operations, not of the law, but of the Holy-Ghost. This the Galatians were constrained to confess. For they could not deuy these things which were before their eyes, and manifest to their senses ; and therefore this argument, grounded upon their own experience, ‘is very strong. Now he addeth the example ofA bratiam, and rehearseth the testimony of the Scripture. The first is out of Gen. xv.6. “ Abra- ham believed God,” &c. ’ This place the Apostle here mightily pro- secuteth, as also he did in his Epistle to the Romans : “ If Abraham,” saith he, “was justified by the’ works of the law, he hath righteousness and rejoicing, not before God, but before men.” (Rom. iv. 2, 3.} For before God there is in‘him nothing but sin and wrath. Now, he was justified before God, not because he did work, but because he did }ielieve: 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 it is most worthy: “ Abra- ham,” saith he, “ was not weak in the faith, neither considered he his own. body which was now dead, ‘being almost an hundred ‘years old: neither the deadness of Sarah’s womb *' neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, being fully assured, that whatsoever God had promised, he was able to do. Now, it is not written for him only, that it was imputed to him for righteousness, but for us also,” &c. (Rom. iv. 19, 20, &c.) 2 “Paul by these words, “ Abraham believed,” of faith in God, maketh the chiefest worship, the chiefest duty, the chiefest obedience, smd the chiefest sacrifice. Let him that is a rhetorician, amplify this place, and he shall see that faith is an almighty thing, and that the power thereof is infinite and inestimable; for it giveth glory unto God, which is the highest service that can be given unto him. Now, to give glory unto God, is. to believe in him, to count him true, wise, righteous, merciful, almighty ; briefly, to acknowledge him to be the author and giver of all goodness. This reason doth not, but faith. That is it which maketh us divine people, and, as a man would say, it is the creator of certain divinity, not in the substance of God, but in us. For without faith God loseth in us his glory, wisdom, righ- téousness, truth, and mercy. ‘To conclude : no majesty or divinity re- maineth unto God, where faith is not. And the chiefest thing that God*¥equireth of man is, that he giveth unto lim his glory and his divinity? that isto say, that he taketh him not for an idol, but for God ; who regardeth him, heareth him, showeth mercy unto him, and COMMENTARY ON GALATIANS. 251, helpeth him. This being done, God hath his full and perfect divinity? that is, he hath whatsoever a faithful heart can attribute unto him. To be able therefore to give that glory unto God, it is the wisdom’ of wisdoms, the righteousness of righteousness, the religion of reli- gions, and sacrifice of sacrifices. Hereby we may perceive what an high andexcellent righteousness faith is, and so, by the contrary, what an horrible.and grievous sin infidelity is. Whosoever then believeth the word of God, as Abraham did, is righteous before God, because he hath faith, which giveth glory unto God ; that is, he giveth to God that which is due to him. For faith saith thus, I believe thee, O God, when thou speakest. And what saith God? Impossible things, lies, foolish, weak, absurd, abomi- nable, heretical, and devilish things, if ye believe reason. For what is more absurd, foolish, and ossible, than when God saith unto Abraham that he should have @son of the barren and dead body of his wife Sarah? : So, if we will follow the judgment of reason, God setteth forth absurd and impossible things, when he setteth out unto us the articles of the C! ristian faith. Indeed it seemeth to reason an absurd and a foolish thing, that in the Lord’s Supper is offered unto us the body _ and blood of Christ, that baptism is the laver of the new birth, and of the renewing of the Holy Ghost, that the dead shall rise in the last day, that Christ the Son of God was conceived and carried in the womb of the Virgin Mary, that he was born, that he suffered the most reproachful death of the cross, that he was raised, up again, _ that he now sitteth at the right hand of God the Father, and that he hath power boih in heaven and in earth. For this cause Paul calleth the Gospel of Christ crucified, the word of the cross and foolish preaching (1 Cor. i. 18), which to the Jews was offensive, and to the Gentles foolish doctrine. Wherefore reason doth not understand that to hear the word of God and to believe it, is the chiefest service that God requireth of us; but it thinketh that those things which it chooseth and doth of a good intent, as they call it, and of her own devotion, please God. ‘Therefore when God speaketh, reason judgeth his word to be heresy, and the word of the devil, for it seemeth unto it absurd and foolish. But faith killeth reason, and slayeth that beast which the whole world and all creatures cannot kill. So Abraham killed it by faith in the word of God, whereby seed was promised to hina of Sarah, who was barren and now past child-bearing. Unto this. word, reason yielded not straightway m Abraham, but it fought against faith m him, Judging it to be an absnrd, a foolish, and impossible thing, that Sarah, who was now not only ninety. years old, but was also barren by nature, should briug forth a son, Thus faith wrestled with reason in Abraham: but herein faith got the victory, killed and sacrificed _ reason, that most cruel and pestilent enemy of God. So all the godly entering with Abraham into the darkness of faith do kill reason, sayz, Reason, thou art foolish, thou. dost not favour those things which belong unto Gud: therefore Speak not against me, but hold R22 952 “COMMENTARY ON GALATIANS. thy peace. Judge not, but hear the word of God, and believe it. So the godly by faith kill such a beast as is greater than the whole world, and thereby do offer to God a most acceptable sacrifice and service. \ ‘And in comparison of this sacrifice of the faithful, all the religions of all nations, and all the works of all monks and merit-mongers, are nothing at all.. Vor by this sacrifice, first, as I said, they kill reason, a great and mighty eneiny of God. For reason despiseth God, de- nieth his wisdom, justice, power, truth, mercy, majesty, and divinity. Moreover, by the same sacrifice they yield glory unto God; that is, they believe liim to be just, good, faithful, true, &c. ; they believe that he can do all things, that all his words are holy, true, lively, and effec- tual, &c. which is a most acceptable obedience unto God. Wherefore there can be no greater or more hai in the world, nor more acceptable service unto God, than faith is. . Contrariwise, the justiciaries, and such as seek righteousness by their own works, lacking faith, do many things. They fast, they pray, they watch, they lay crosses upon themselves. But because they think to appease the wrath of God, and deserve grace by things, they give no glory to God, that is, they do not judge him to be mer- ciful, true, and keeping promise, Xc. but to be an angry judge, which must be pacified with works ; aud by this means they despise God, they make him a liar im all his promises, they deny Christ and all his benefits ; to conclude, they thrust God out of his seat, and set themselves in his place. For they rejecting and despising the word of God, do choose unto themselves such a service of God and such works as God hath not commanded. ‘They imagine that God hath a pleasure therein, and they hope to receive a reward of him for the same. ‘Therefore they kill not reason that mighty enemy of God, but quicken it ; and they take from God his majesty andh s divinity, and attribute the same unto their own works. Wherefore only faith ‘giveth glory unto God, ‘as Paul witnesseth of Abraham : “ Abra- ham,” saith he, “was made strong in the faith, and gave glory to God, being fully assured, that whatsoever God had promised he was able to ‘perform, and therefore it was imputed to him for righteousness.” (Rom. iv. 20, 21, 22. Christian righteousness consisteth in faith of the heart, and God’s imputation. It is not without cause that he addeth this sentenee out of the fifteenth chapter of Genesis: ‘ And it was imputed to him for “righteousness.” For Christian righteousness consisteth in two things, ‘that is to say, in faith of the heart, and in God’s imputation, Faith ‘is indeed a formal righteousness, and yet this righteousness is not enough : for after faith there remain yet certam remnants of sin in ‘our flesh. This sacrifice of faith began in Abraham, but at the last “jt was finished in death. Wherefore the other part of righteousness ‘must needs be added also, to finish the same in us; that is to say, God’s imputation. For faith giveth not enough to God, because it is ‘imperfect ; yea rather our faith is but a little spark of faith, which begineth only to render unto God his true divinity. We have re- COMMENTARY ON GALATIANS. pAataly ceived the first fruits of the spirit, but not yet the tenths. Besides this, reason is not utterly killed in this life. Which may appear by our concupiscence, wrath, Ampatiency, and other fruits of the flesh,’ and of infidelity yet remaining in us. Yea, the holiest that live, have’ not yet a full and continual joy in God, but have their sundry passions, sometimes metry, aie Scriptures witness of the Prophets’ and Apostles. But such faults are not laid to their charge because of their faith in Christ, for otherwise no flesh should be saved. We conclude therefore upon these words, “ It was imputed ‘to him for’ righteousness,” that righteousness indeed beginneth though faith is’ weak, it is not made perfect without God’s inputation. Wherefore faith beginneth r:zhteousness, but imputation maketh it perfect unto the day of Christ. : The popish sophisters and schoolmen dispute also of imputation, when they speak of the good acceptation of the work ; but besides and clean contrary to the Scripture : for they wrest it only to works. They-do not consider the uncleanness and inward poison lurking in the heart, as incredulity, doubting, contemning, and hating of God, which most pernicious and perilous beasts are the fountain and cause of all mischief. ‘Lhey consider no more but outward and gross faults and unrighteousness, which are little rivers proceeding and issuing out of those fonntains. Therefore they attribute acceptation to works ; that is to say, that God doth accept our works, not of duty but of congruence. Contrariwise we, excluding all works, do go to the very head of this beast which is called reason, which is the foun- tam and head-spring of all mischiefs. For reason feareth not God, it loveth not God, it trusteth not in God, but proudly contemneth him. Itis not moved either with his threatenings or his promises. It is not delighted with his words or works, but it murmureth against him, it is angry with him, Judgeth and hateth him: to be short, “ it is an enemy to God, not giving him his glory.” (Rom. viii. 7 .) ‘This pes- tilent beast (reason J say) being once slain, all outward and gross vices should be nothing, Wherefore we must first and before all things go about, by faith, to kill infidelity, the contempt and hating of God, murmuring against his judgment, his wrath, and all words and works ; for then do we kill reason, which can be killed by none other means but by fuith, which, in believing God, giveth ynto him his glory, notwithstanding that he speaketh those things which seem both foolth, absurd, and impos- sible to reason ; notwithstanding also, that God setteth forth himself otherwise than reason is able either to Judge or conceive, that is to say, after this manney ; “T will account and pronounce thee as yigh- teous, not for the keeping of the law, not for thy works and thy merits, but thy faith in Jesus Christ mine only begotten Son; who was born, suffered, was crucified, and died for thy sins ; and that sin which remaineth in thee, I will not impute unto thee. If reason then be not killed, and all kinds of religion and service of God under heaven that are invented by men to get righteousness before God, be not.condemned, the righteousness of faith can take no place. " DF SL Da at APS - ad O54 COMMENTARY ON GALATIANS. When reason heareth this, by and by it is offended: it rageth and uttereth all her malice against God, saying, “ Are then my good works nothing? Have I then laboured and borne the burden and’ heat of the day in vain?” (Matt.xx. 11.) Hereof rise those uproats of nations, kings, and princes, agaiust the Lord and his Christ, (Psal. ii. 2.) For the world neither will nor can suffer that her wisdom, righteousness, religions, and worshippings should be reproved and condemned. The Pope, with all his popish rabblement, will not seem to evr, much less will he suffer himself to be condemned. Wherefore let those which give themselves to the study of the holy Scripture, learn out of this saying, “ Abraliam believed God, and it was counted to him for righteousness,” to set forth truly and rightly this true Christian righteousness after this manner: that it is a faith and contidence in the Son of God, or rather a confidence of the heart in God through Jesus Christ: and let them add this clause as a difference ; which faith and confidence is accounted righteousness for Christ’s sake. For these two things (as I said before) work Christian righteousness : namely, faith in the heart, which is a gift of God, and assuredly believeth in Christ; and also that God accepteth this im- perfect faith for perfect righteousness, for Christ’s sake, in Whom T have begun to believe. Because of this faith in Christ, God seeth not my doubting of his good-will towards me, my distrust, heaviness of spit, and other sins which are yet in me. For as long as I live in the riesh, sin is truly in me. But because I am covered under the shadow of Chrisi’s wings, as is the chicken.under the wing of the hen, and dweil without all fear under that most ample and large heaven of the forgiveness of sins, which is spread over me, God. covereth and pardoneth the remnant of sin in me: ihat is to say, because of that faith wherewith I began to lay hold upon Christ, he accepteth my imperfect righteousness even for perfect righteous- ness, and counteth my sin for no sin, which notwithstandmg is sin indeed. ; So we shroud ourselves under the covering of Christ’s flesh, who, is our “cloudy pillar for the day, and our pillar of fire for the “night” (Exod. xii. 21), lest God should see our sin. And although we see it, and for the same do feel the terrors of conscience, yet flying unto Christ our mediator and reconciler (through whom we are made perfect), we are sure and safe ; for as all things are in him, so through him we have all things, who also doth supply whatsoever is wanting inus. When we believe this, God winketh at the sins atid remnants of sin yet sticking in our flesh, and so covereth them, as if they were nosin. Because, saith he, thou believest in my Son, although thou have many sins, yet notwithstanding they shall be forgiven thee, until thou be clean delivered from them by death. Let Christians learn with all diligence to understand this article of Christian righteousness. And to this end let them read Paul, and read him again, both often and with great diligence, and let them compare the first with the last: yea, let them compare Paul wholly and fully with himself: then shail they find it to be true, that Christian righ- see NN ey penne tetas / er # COMMENTARY ON GALATIANS. 255 teousness consisteth in these two things; namely, in faith, which giveth glory unto God, and in God’s imputation. _ For faith is weak (as I have said), and therefore God’s imputation must needs be joined withal ; that is to say, that God will not lay to our charge the rem- nant of sin; that he will not punish it, nor condemn us for it; but will cover it, and will freely forgive it, as though it were nothing at all; not for our sake, neither for our worthiness and works, but for Jesus Christ’s sake in whom we believe. Thus a Christian man is both righteous and a smner, holy and pro- fane ; an enemy of God, and yet a child of God. These contraries no sophisters will admit, for they know not the true manner of justi- fication. 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 drjven 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 sinner after this manner: Brother, it is not possible for thee to become so righteous in this life, that thou shouldst feel no sin at all, that thy body should be clear like the sun, without spot or blemish; but thou hast as yet wrinkles and spots, and yet art thou holy notwithstanding.. But thou wilt say, How can I be holy, when! have and feel sin in me? I an- swer, In that thou dost feel and acknowledge thy sin, it is a good token: give thanks unto God, and despair not. It is one step of health, when the sick man doth acknowledge and confess his_in- firmity But how shall I be delivered from sin? Run to Christ the physician, which healeth them that are broken in heart, and saveth sinners. Follow not the judgment of reason, which telleth thee, that he is angry with sinners; but kill reason, and belieye in Christ. If ..thou believe, thou art righteous, because thou givest glory unto God, that he is almighty, merciful, true, Xc. thou justifiest and _praisest God. To be brief, thou yieldest unto him his divinity, and whatso- ever else belongeth unto him; and the sin which remaineth in thee, is not laid to thy charge, but is pardoned for Christ’s sake in whom thou believest, who is perfectly just; whose righteousness is. thy tighteousness, and thy sin is his sin. Here we see that every Christian is an high-priest : for first he _ offereth up and killeth his own reason, and the wisdom of the flesh; then he giveth glory unto God, that he is righteous, true, patient, itiful, and merciful. And this is that daily sacrifice of the New . Testament which must be offered evening and moyning. The eyen- ing-sacrifice is to kill reason; the morning sacrifice is to glorify God. / “Thus a Christian daily and continually is occupied in this double sa- crifice, and in the exercise thereof. And no man is able to set forth © ¢ufficiently the excellency and dignity of this Christian sacrifice. ys ] 236 COMMENTARY ON GALATIANS. This is therefore a strange and wonderful 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. When the popish schaolmen bear this definition, they laugh at it. For they imagine that righteousness Trager seeaie auaeiey ponted. _into the soul, aad afterwards spread into all the partsiof man, They | cannot put away the vain imaginations of reason, which teacheth that a right judgment, and a good will, ora good intent, is true righteous- ness. ‘This unspeakable gift therefore excelleth all reason, that God. doth account and acknowledge him for righteous without works, which embraceth his Son by faith alone, who was sent into the world, was born, suffered, and was crucified for us. This matter, as touching the words, is easy (to wit, that righteous- ness is essentially in us, as the Papists reason out of Aristotle, but without us in the grace of God only, and in his imputation ; and that there is no essential substance of righteousness in us besides that weak faith or first frnits of faith, whereby we have begun to appre- hend Christ, and yet sin in the mean time remaineth verily in tis), but in very deed it is no small or light matter, but very weighty and of great importance. For Christ which was given for us, and whom we apprehend by faith, hath done nosmall thing fer us, but (as Paul said before) “ he hath loved us, and given himself in very deed for us ; he was made accursed for us,” Xc. (Gal. ii. 20. Gal. ii. 18.) And this is no vain speculation, that Christ was delivered for my sins, and was made accursed for me, that I might be delivered from everlast- ing death. ‘Therefore to apprehend that Son by faith (Isa. ix. 6), and with the heart to believe in him given unto us and for us of God, causeth that God doth account that faith, although it be imperfect, for perfect righteousness. And here we are altogether in another world, far from reason, where we dispute not, what we ought to do, or with what works we may deserve grace and forgiveness of sins; but we are in a matter of most high and heavenly divinity, where we do hear this Gospel or glad tidmgs, 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 righteousness of faith. “ The Father,” saith he, “‘ loveth you.” Wherefore doth he love you? Not because ye were Pharisees, unreprovable in the righteousness of the law, circumcised, doing good works, fasting, Kc. 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 the Father into the world, pleased you. And because you have apprehended and em- braced this object, therefore the Father loveth you, and therefore ye please him. And yet, notwithstanding, in another place he calleth them evil, and commandeth them to ask forgiveness of their sius. These two things are quite contrary; to wit, that a Christian is righteous and beloved of God, and yet notwithstanding he is a sinner. For God cannot deny his own nature; that is, he must needs hate COMMENTARY ON GALATIANS.” 257. gin and sinners ; and this he doth of necessity, for otherwise he should be unrighteous and love sin. How then can these two contradic- tories stand together: I am a sinner, and most worthy of God’s wrath and indignation; and yet the Father loveth me? Here nothing cometh between, but orly Christ the mediator. “The Father,” saith he, “ doth not therefore love you because ye are worthy of love, but because ye have loved me, and have believed that I came out from him.” (John, xvi. 27. John, xviii. 8.) Thus Christian man abideth in true humility, feelmg sin in him effectually, and contessing himself to be worthy of wrath, the judg- ment of God, and everlasting death for the same, that he may be humbled in this life; and yet, notwithstanding, he continueth still in his holy pride, in the which he turneth unto Christ, and m him he hifteth up himself against this feeling of Gud’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 bis own sake, but for Christ's sake, whom the Father loveth. Hereby now we may see, how faith justifieth without works; and yet, notwithstanding, how imputation of righteousness is also neces- sary.—Sins do remain in us, which God utterly hateth. Therefore it is necessary that we should have imputation of righteousness which we obtain through Christ and for Christ's sake, who is given unto us, and received of us by faith In the mean time, as long as we live here, we are carried and nourished in the bosom of the mercy and long-sufferance of God, until the body of sn be abolished, and we raised up as new creatures in that great day. Then shall there be new heavens and a new earth, in which righteousness shall dwell. In the meau 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 them which are in Christ Jesu.” N ow, how shall these things, so contrary and repugnant, be reconciled to. gether, that sin in us is no sin? that he which is damnable, shall not be condemned ? that he which is rejected, shall not be rejected? that he which is worthy of the wrath of God and everlasting damnation, shall not be punished? The only reconciler hereof is the Mediator between God and man, even the man Jesus Christ, as Paul saith, “there is no condemnation to them which are in Christ Jesu” (i Tim. i. 5. Rom. viii. 1.) Verse 7. Know ye therefore that they which are of fuith, the same are the children of Abraham. 258 COMMENTARY ON GALATIANS. confidence and glory of the Jews: “ We are the seed and children of _ Abraham.” He was circumcised and kept the law ; therefore, if we will be the true children of Abraham, we wust follow our father, &c. It was, no doubt, an excellent glory and dignity to be the seed of Abraham. For no man could deny but that God spake to the seed and of the seed of Abraham. But this prerogative nothing profited the unbelieving Jews. By reason whereof Paul, especially in this place, mightily striveth against this argument, and wresteth from the Jews this strong affiance in themselves; and this could he, as the elect vessel of Christ (Acts, ix. 15), do above all other. For if we at the beginning should have disputed with the Jews without Paul, perad- venture we should have prevailed very little against them. So when Paul reasoneth against the Jews which stood so proudly im this opinion, that they were the children of Abraham, saying, “ We are the seed of Abraham:” well, what then? Abraham was cir- cumcised and kept the law; we do the same. All this I grant; but will ye therefore look to be justified and saved? Nay, not so. But let us come to the patriarch Abraham himself, and let us see by what means he was justified and saved. Doubtless, not for his excellent ‘virtues and holy works; not because he forsook his country, kindred, and father’s house; not because he was circumcised and observed the law ; not because ke was about to offer up im sacrifice, at the com- mandment of God, his son Isaac, in whom he had the promise of pos- terity; but because he believed. (Gen. xil. 1. xvii. 24. xx. 1. 3.) Wherefore he was not justified by any other means than by faith - alone. If ye then will be justified by the law, much more ought Abraham your father to be justified by the law. But Abraham could not otherwise be justified, nor receive forgiveness of sins and the Holy Ghost, than by faith alone. Since this 1s true by the testimony of the Scripture, why stand ye so much. upon circumcision and the law, contending that ye have righteousness and salvation thereby, whenas Abrabam himself, your father, your fountain, and head- spring, of whom ye do so much glory, was justified and saved with- out these by faith alone? What can be said against this argument? Paul therefore concludeth with this sentence : ‘ They which are of faith, are the children of Abraham;” that corporal birth or carnal seed maketh not the children of Abraham before God. As though he would say, There is none before God accounted as. the child of this Abraham (who is the servant of God, wham God hath chosen and made righteous by faith), through carnal generation ; but such children must be given him before God, as he was a father. But he was a father of faith, was justified and pleased God, not becayse he could beget children after the flesh, not because he had circunicision and the law, but because he believed in God. He therefore that will be a child of the believing Abraham, must also himself believe, or else he is not a child of the elect, the beloved and the justified Abraham, but cnly of the begetting Abraham, which is nothing else but a man coneeived, born, and wrapt in sin, without the forgiveness of sims, without faith, without the Holy Ghost, as another man is, COMMENTARY ON GALATIANS. 259 and therefore condemned. Such also are the children carfally be- gotten of him, having nothing in them like unto their father, but flesh and blood, sin and death; therefore these are also damned. This glorious boasting then, “ We are the seed of Abraham” (Jolin, Vill. 38. 33), is to no purpose. — a ee ce This argument Paul setteth out plainly in the ninth to the Romans by two examples of the holy Scripture. The first is of Ismael and - Isaac, which were both the seed and natural children of Abraham, and yet, notwithstanding, Ismael (which was begotten of Abraham, as Isaac was, yea; and should also have been the first begotten, if carnal generation’ had had any prerogative, or could have made chil- dren to Abraham) is shut out; and yet the Scripture saith, “ In Isaac shall thy seed be called.” The second is of Esau and Jacob, who when they were yet in their mother’s womb, and had done neither good nor evil, it was said, “ The elger shall serve the younger. I have loved Jacob, and Esau have [ hated.” ‘Therefore it is plain, that they which are of faith, are the children of Abraham. ; But some will here object (as the Jews do, and certain cavilling spirits at this day), saying, that this word faith in the Hebrew signi- fieth truth, and therefore we do not rightly apply it ; and moreover, that this place, out of Gen. xv. 5, speaketh of a corporal, thing, namely, of the promise of posterity, and therefore is not well ap- lied of Paui to faith in Christ, but ought simply to be understood of the faith of Abraham, whereby he believed according to the promise of God, that he should have seed: and hereby they would prove that the arguments and allegations of Paul do conclude nothing. In like manner they may cayil also, that the place which Paul a little after allegeth out of Heb. ii. 4, speaketh of faith as touching the full ac- gomplishing of the whole vision, and not of faith only in Christ, for the which Paul allegeth it. Likewise they may wrest all the eleventh chapter to the Hebrews, which speaketh of faith and the examples of faith. By these things such vain-glorious and arrogant spirits do hunt for praise, and seek to be counted wise and learned, where they least of all deserye it. But because of the simple and ignorant, we will briefly answer to their cavillations. 4 ry To the first I answer thus, that faith is nothing else, but’ the truth of the heart ; thatis to say, a true and a right opinion of the heart as touching God. Now, faith only thinketh and judgeth rightly of God, and not reason: And then doth a man think rightly of God, when he believeth his word. But when he will measure God without the word, and helieve him according to the wisdom of reason, he hath no, right opinion of God in his heart, and therefore he cannot think or judge of him as he should do. As for example, when a monk imagineth that his cowl, his shaven crown, and his vows, do please God, and that grace and everlasting life is given unto him for the saine, he hath no true opinion of God, but false, and full of impiety, Truth therefore is faith itself, which judgeth rightly of God, namely, _ that God regardeth not our works and righteousness, because we are ‘unclean; but that he will haye mercy upon us, look upon us, accept £60 COMMENTARY ON GALATIANS. us, justify us, and save us, if we believe in ‘his Son, whom he hath. sent to be a sacrifice for the sins of the whole worlds (1 John, ii. 2.) This is a true opinion of God, and in very decd 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 the Gospel, and | lay hold upon it by faith. ~ ‘To the second cavillation I answer, that Paul doth rightly allege the place out of the fifteenth of Genesis, applying it to faith in Christ. For with faith always must be joined a certain assurance of God’s mercy. Now this assurance comprehendeth a faithful trust of remission of sins for Christ’s sake. For it was impossible that thy conscience should look for any thmg at God’s hand, except first it be assured, that God is merciful unto thee for Christ's sake. Therefore all the promises are to be referred to that first promise concerning Christ, “ The seed of the woman shall bruise the serpent’s head.” (Gen. i. 15.) So did all the prophets both understand it and teach it. By this we may see that the faith of our fathers m the Old ‘I es- tament, and ours now in the New, is all one, although they differ as touching their outward objects. Which thing Peter witnesseth in the Acts, when he saith, ‘ which neither we nor our fathers were able to bear: but we believe through the grace of our Lord Jesus Christ to be saved, even as they did.” (Acts, v. 10, 11.) And Paul saith, “ Our fathers did all drink of that spiritual rack that followed them, which rock was Christ.” (1 Cor. x.4.) Aud Christ himself saith, “‘ Abraham rejoiced to see my day, and he saw it, and was glad.” (John, vii. 56.) Notwithstanding, the faith of the fathers was grounded on Christ which was to come, as ours is on Christ which is now come. Abraham in his tine was justified by faith in Christ to come; but if he lived at this day, he would be justified by faith in Christ now revealed and present; like as 1 have said before of Cornelius, who at the first believed in Christ to come, but being instructed by Peter, he believed that Christ was already come. (Acts, x. 1.3.) Therefore the diversity of times never changeth faith, nor ‘the Holy Ghost, nor the gifts thereof. For there hath been, is, and ever shall be, one mind, one judgment and understanding con- -cerning Christ, as well in the ancient fathers, as in the faithful which ‘are at this day, and shall come hereafter. So we have as well Christ to come, and believe in him,as the fathers in the Old Vestament 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 al- ready for our salvation. ‘Therefore this allegation of Paul offendeth none but those blind and ignorant cavillers. Paul therefore, as I have said, rightly allegeth that place out of Genesis, of faith m Christ, when he speaketh of the faith of Abra- ham. For all the promises past, were contained in Christ to come. Therefore as well Abraham and the other fathers, as also we, are made righteous by faith in Christ; they by faith in him then to come, we by faith in him now present. For we intreat now of the nature and manner of justification, which is al] oae both m them and jn ys, COMMENTARY ON GALATIANS. 261 whether it be in Christ to be revealed, or in Christ now revealed and present. It is enough, therefore, that Paul showeth that the law jas- utieth not, but only faith; whether it be in Christ to come, or in Christ already come. At this day also Christ to some is present, to-other some he is to come. To all believers he is present; to the unbelievers he i$. not yet come, neither doth he profit them any thing:at ‘all; but if they aie the Gospel, and believe that he is present unto them, he justifieth and saveth them. se Verse 7. Ye know therefore that they which are of faith, the same 8 are the children of Abrakam. As if he would say; Ye know by this example of Abraham, and by the plain testimony of the! Scripture, that they are the children of ‘Abraham which are of faith, whether they be Jews or Gentiles, with- out any respect either unto the law; or unto works, or to the carnal generation of tlie'fathers. For not by the law; but by the righteous- ness of faith, the promise was made unto Abraham, that he should be heir of the world's that is to’sa¥, that in his seed all the nations of the earth should be blessed, atid’ that he should be called the father of nations. And lest the Jews should falsely interpret this word nations, applying it unto themselves’ alone, the Scripture preventeth this, and saith not only, * a father of nations ;” but, “a father of many nations have I made thee.” (Gen. xvii. 4. Romviv. 17.) Therefore Abra- ham is not ‘only the father of the Jews; but also of the Gentiles. Herebywe may plainly see that the children of Abraham are not the children of the flesh, but the children of faith, as Paul (Rom\iv.) declareth, “who is the father of us all” (as it is written: “ Ehave made thee a father of many nations), even before God whom he did believe :” so that Paul maketh two Abrahams, .a’ begetting and be- ieving Abraham. Abraham hath children, and is a'father of many nations.—Where ? Before: God, where he ‘believeth; not before the world, where he begetteth. For in the world he is a child of Adam, anda sinner, or, which is more, he is a worker of righteousness of the law, living after the rule of reason, that is, after. the manner of men; but this pertaineth nothing to the believing Abraham. This example, therefore, of Abraham, wrappeth in it the Holy Scripture itself, which saith, that we are counted righteous by faith. ‘Wherefore this is a’ strong and a mighty argument two manner of ways, both by the example of Abraham, and also by the authority of “the Scripture. ees Oks : ‘hie wi. }% ; O81 262 COMMENTARY ON GALATIANS.- Verse 8. . For the Scripture foreseeing that God would gustify the Gentiles through faith, r pi Sah ‘These things pertain to the former argument. As if he should say, Ye Jews do glory in the law above, measure; ye highly commend Moses because God spake unto him in the bush, &c. As the Jews do proudly 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, prophets, yea, we have God himself, who spake unto us in the bush, in Sinai, where he gave unto us the law, and in the temple, &e. Such a glery and such an excel- ~ lent testimony allege ye for yourselves against us, if ye can. ‘To this answereth Paul, theApostle of the Gentiles: This your proud bragging and boasting is to no purpose; for the Scripture prevented it, and foresaw long before the law, that the Gentiles should not be justified by the law, but by the blessing of Abraham’s seed, which was pro- mised unto him (as Paul saith afterwards) four hundred and thirty years before the law was given. Now, the law being given so many years after, could not hinder or abolish this promise of the blessing made unto Abraham, but it hath continued firm, and shall continue forever. What can the Jews answer to this? _. This argument, grounded upon the certainty of time, is very +strong. The promise of blessing is given unto Abraham four hundred and thirty years before the people of Israel. received the Jaw. . For it is said to Abrabam, Because thou hast believed God, and hast given glory unto him, therefore thou shalt be a ‘father of many nations.” (Gen. xvii. 5.) There Abraham by the promise of God is appointed afatherof many nations; and the inheritance of the world for his pos- terity and issue after him, is given unto him before the law was _pub- Tished. Why do ye then brag, O ye Galatians, that ye obtain for- giveness of sins, and are become children, and do receive the inherit- ance through the law, which followed a long time, that is to say, four hundred and thirty years, after the promise? Thus the false apostles did advance the law and the glory thereof. -But: the promise made unto Abraham four hundred and thirty years before the law was given, they neglected and despised, and would in no wise know that Abraham (of whom they gloried, notwithstand- ing, as the father of their whole nation), being yet uncircumcised, and diving so many ages before the law, was made righteous by no other vneans than by faith alone, as the Scripture most plainly wituesseth: » Abraham believed God, and it was.counted to him for nghteous- ness.” (Gen. xv. 6.) Afterwards, when he was now accounted righ- teous because of his faith, the Scripture maketh mention of circum- cision in the seventeenth of Genesis, where it saith, “ This is my covenant, which ye shall keep between me and you.” (Gen. xvii. 10.) With this argument Paul mightily convinceth the false apostles, and showeth planily that Abraham was justified by faith only, both with- out and,before circumcision, and also four hundred and thirty years COMMENTARY ON GALATIANS. 263 before the law. This self-same argument he handleth in the fourth chapter te the Romans; to wit, that righteousness was imputed to ‘Abraham before circumcision, and that he was righteous being yet uncircumcised ; much more then he was righteous before the law. Therefore, saith Paul, the Scripture did well provide against this your glorious bragging of the righteousness of the law and 4vorks. When? Before circumcision and before the law._ For the law was given four hundred and thirty years after the promise, whereas Abra- ham was not only justified without the law and before the law, but was also dead and buried ; ‘and his righteousness without the law did not only flourish until the law, but also shall flourish even to'the end of the world. If then the father of the whole Jewish nation was made righteous without the law and before the law, much more are the children made nghteous by the same means that their father was. Therefore righteousness cometh by faith only, and not by thé law. b Verse &. Preached the Gospel before unto Abraham, saying, In thee shall all the Gentiles be blessed. The Jews do not only lightly pass over, but also do deride, and with their wicked glosses do corrupt, these excellent and notable sen- tences: “ Abraham believed God,” &c. “I have appointed thee a father,” &c. and such-like, which highly commend faith, and contain promises of spiritual things. For they are blind and hard-hearted, and therefore they see not that these places do intreat of faith to- wards God, and of righteousness before God. With like malice also they handle this notable place of the spiritual blessing: “ In thee all the nations of the earth shall be blessed.” (Gen. xii. 3. Acts, iii. 25.) For, say they, to bless signifieth nothing else but to praise, fo pray for prosperity, and to be glorious in the sight of the world. After this manner, the Jew, say they, which is born of the seed of Abra- ham, is blessed; and the proselyte or stranger which worshippeth the God of the Jews, and joineth himself unto'them, is also blessed. Therefore they think that blessing is uothing else but praise and glory in this world; in that a man may glory and vaunt, that he is of the stock and family of Abraham. But this is to corrupt and pervert the sentences of the Scriptures, and not to expound them. By these words, Abraham believed, Pau! defineth, and setteth before our eyes, a spiritual Abraham, faithful, righteous, and having the promise of God; an Abraham, I say, which is not in error, and in the old flesh ; which is not born of Adam, but of the Holy Ghost. And of this ‘Abraham renewed by faith and regenerate by the Holy Ghost speak- eth the Scripture, and pronounceth of him, that he should be a father of many nations: also, that all the Gentiles should be given unto him for an mheritance, when it saith, “ In thee shall all the nations of the earth be blessed.” ‘This Pau! vehemently urgeth by the authority of - the Scripture, which saith, “ Abraham believed God,” &c. (Gen. xv.) 264 COMMENTARY ON GALATIANS. The Scripture then attributeth no righteousness to Abraham, but in that he believeth; and it speaketh of such an Abraham, as he is ac- counted before God. Such sentences therefore of the Scripture do set forth unto us a new Abraham, which is separate from the carnal Marriage and bed, and from the carnal generation, and make him such a one as heis before God ; that is to say, believing and justified through faith; to whom now God maketh this promise because of his faith :. “ ‘Thou shalt be a father of many nations.” Again, “ In thee shall all the nations of the earth be blessed.” And this is the meaning of Paul, where he showeth how the Scripture preventeth the vam presumption and proud brags of the Jews'as touching the Jaw. For the inheritance of the Gentiles was given unto Abraham, not by the law and circumcision, but long before the same, by the only righteousness of faith. Therefore, whereas the Jews will be counted and called blessed, because they are the children and seed of Abraham, it is nothiiig 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 show- seth, Rom. ix. but not so before God. Wherefore the Jews do wic- kedly pervert this place concerning the blessing, in applying it only to a carnal blessing, and do great injury to the Scripture, which speak- eth most manifestly of the spiritual blessing before God, and neither ¢an not 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 believest, “all the nations of the earth (I say) shall be blessed ;” that is, all the nations shall be thy blessed chil- dren, even like as thou art blessed ; as it is written, “ So shall thy seed be.” (Gen. xv. 5.) Lereof it followeth that the blessing and faith of Abraham is the same that ours is; that Abraham’s Christ is our Christ; that Christ died as, well for the sins of Abraham, as for us. Abraham which saw my day and rejoiced. (John, viii.) ‘Therefore all found one and ihe same thing. We may not suffer this word blessing to be cor- rupted. . The Jews look but through a veil into the Scripture, and therefore they understand not what or whereof the promise 1s which was made to the fathers; which we notwithstanding ought to con- sider above all things; so shall we see that God speaketh to Abra- fam the patriarch not of the law nor of things to be done, but of things to be believed ; that is to say, that God speaketh unto him of ~ promises whichare apprehended by faith. Now, what doth Abraham? He believeth those promises. And what doth God to that believing .Abraham? He imputeth faith unto him for righteousness; and add- eth further many more promises: as, ‘ I am thy defender. In thee ~shall all nations be blessed. Thou shalt be a father of many nations. So shall thy seed be.” (Gen. xv. 1. xi. 3. xv. 5.) These are in- vincible arguments, against the which nothing can be said, if the ‘places of the Holy Scripture be thoroughly considered. COMMENTARY ON GALATIANS. 265 Verse 9. So then they which are of faith, are blessed with a Abraham. , 2 All the weight and force hereof lieth in these words: “ With faithful Abraham.” For he putteth a plain difference between Abra- ham and Abraham; of one and the self-same person making two. As if he said, There is a working, and there isa believing Abrabam. With the working Abraham we have nothing to do: for if he be jus- utied by works, he bath 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 world was promised to Abraham, because he believed. Therefore all the world is blessed ; that is to say, receiveth unputation of righteousness, if it believe as Abraham did. Wherefore the blessing is nothing else but the promise of the Gos- pel. And that all nations are blessed, is as much as to say, as all nations shall hear the blessing; that is, the promise of God shall be preached and published by the Gospel among all nations. And out of this place the prophets have drawn many prophecies by spiritual ct Sate 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, “ Their voice hath gone through all the earth.” (Ps. xix.) Briefly, all the prophecies of the kingdom of Christ, and of the publishing the Gospel throughout all the world, have spruag out of this place: “Ju thee shall all the nations of the earth be biessed.” Wherefore, to say that the nations are blessed, is nothing else but that righteousness is freely given unto them; or that they are counted righteous before Gud, not by the law, but by the hear- ing of faith ; for Abraham was not justitied by any other means than by hearmg the word of promise, of blessing, and of grace. There- ‘fore, like as Abraham obtained imputation of righteousness by the hearing of faith; even so did all the Gentiles obtain, and yet do ob- tain the same. For the same word that was first declared unto. Abra- ham, was also afterward published to all the Gentiles. Hereby then we see that to bless signifieth nothing else, but (as I said before) to preach and teach the word of the Gospel ; to confess Christ, and to spread abroad the knowledge of him among all the Gentiles. And this is the priestly office and continual sacrifice of the church in the New Testament, which distributeth this blessing by preaching and by ministering of the sacraments, by comforting the broken-hearted, by distributing the word of grace which Abraham had, and which was also his blessing ; which when he believed, he received the blessing. So we also believing the same; are blessed. And this blessing is a great glory, not before the world, but before .God. For we have heard that our sins are forgiven us, and that we s 966 COMMENTARY ON GALATIANS. are accepted of God; that God is our father, and that we are his chil ; 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 said) do the prophets preach in‘every place, who did not so coldly consider those promises made unto the fathers as the wicked Jews did, and as the popish’schoolmen and sectaries do at this day ; but did read them, and weigh them with great diligence, and also drew out of those pro- mises whatsoever they prophesied concerning Christ or his kingdom. So the prophecy of tosea—“ I will redeem them from the power of the grave; 1 will deliver them from death: O death, FE will be thy death: Ovgrave, I will be thy destruction” (Hos. xii. 14), and such-like places of the other prophets, did all spring out of these promises, in the which God promised to the fathers, the bruising of the serpent’s head, and the blessing of all nations. (Gen. ii. 25.) Moreover, if the nations be blessed, that is to say, if they be ac- counted righteous befere God, it followeth that they are free from sin and death, and are made partakers of righteousness, salvation, and everlasting life, not for their works, but for their faith im Christ. Wherefore that place of Gen. xii. 9, “ In thee shall all the nations be blessed,” speaketh not of the blessings of the mouth, but of such a blessing as belongeth to the imputation of righteousness, which ts available before God, and redeemeth from the curse of sin, and’ from all those evils that do accompany sin. Now the blessing is received only by faith. For the text saith plamly, “ Abraham believed, and it was accounted unto him for righteousness.” Wherefore it is a mere spiritual blessing; and there is no blessing indeed but this); which, although it be accursed in the world (as indeed itis), yet is it available before God. This place therefore is’ of great force, that they which are of faith, are become partakers of this promise of the blessing made unto the believing Abraham. And by this means Paul preventeth the cavillation of the Jews, which brag of a begetting and a working Abraham, and just before men, and not of a believing Abraham. ' Now, like as the Jews do glory only of a working Abraham, even so the Pope setteth out only a working Christ, or rather an example of Christ. “ He that will live godly,” saith he, “ must walk as Christ hath walked, according to his own saying in John, xiii. 12. “ Lhave given you an example, that you should do even as J have done to you.” We.deny not but that the faithful ought to follow the example of Christ, and to work well; but we say that they are not justitied thereby before God. And Paul doth not here reason what we ought to do, but by what means we are made righteous. Tn this matter we must set nothing before our eyes, but Jesus Christ dying for our sins, and rising again for our righteousness ;, and him must we apprehend, by faith, as a gift, not as an example. This, reason anderstandeth not; and therefore as the Jews follow a working, and not a beliey- ing Abraham, even so the Papists, and all that seek righteousness by works, do behold and apprehend, not a justifying, but a working aS COMMENTARY ON GALATIANS. 967 Christ; and by this means they swerve from Christ, from righteous- ness, and salvation. And like as the Jews, which were saved, ought to follow the believing Abraham; so we also, if we will be delivered from our sins and be saved, must take hold of the justifying and saving Christ, whom Abraham himself also, by faith, did apprehend, and through him was blessed. It was mdeed a great glory that Abraham received circumcision at the commandment of God; that he was endued with excellent vir- tues; 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 neighbour, to do good to them that hurt thee, to pray for thine ene- mies, 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 imitation and following of the example of Christ doth not make us righteous before God. For, to make us righteous before God, there is far more ex- ceilent price required, which is neither the righteousness of man, nor yet of the law. Here we must have Christ to bless us and Save us, like as Abraham: had him for his blesser and Saviour. How? Not by works, but by faith. Wherefore, as there is great difference be- ‘tween the believing and the working Abraham ; so there is great dif- ference between Christ blessing and redeeming, and Christ working and giving example. Now Paul speaketh here of Christ redeeming, aud Abraham believing; and not of Christ giving example, or of Abraham working. Therefore he addeth purposely, and that with great vehemency, “They which are of faith, are blessed with faith- ful Abraham.” Wherefore we must separate the believing and the working Abra- ham as far asunder as there is distance between heaven and earth. A man believing in Christ, is altogether a divine person, the child of God, the inheritor of the world, a conqueror of sin, death, the world, and the devil; therefore he cannot be praised and magnified enough. Let us not suffer this faithful Abraham to lie hid in his grave, as he is hid from the Jews ; but let us highly extol and magnify him; and let us fill both heaven and earth with his name ; so that, in respect of this faithful Abraham, we see nothing at all in the working Abraham. For when we speak of this faithful Abraham, we are in heaven. But afterwards, doing those things which the working Abraham did, which were carnal and earthly, and not divine and heavenly (but inasmuch as they were given unto him of God), we are among men in earth. The believing Abraham therefore filleth both heaven and earth. So every Christian, through his faith, filleth heaven and earth; so that besides it he ought to behold nothing. Now, by these words, “shall be blessed,” Paul gathereth an argu- ment of the contrary: for the Scripture is full of oppositions, as when two contraries are compared together. And it is a point of cunning to mark well these oppositions in the Scriptures, and by them to ex- pound the sentences thereof. As here this word “ blessing” im- $2 268 COMMENTARY ON GALATIANS. porteth also the contrary; that is to say, “ malediction.” For whien the Scripture saith, that all nations which are of faith are blessed with faithful Abraham, it followeth necessarily that all, as well Jews as Gentiles, are accursed without faith, or without the faithful Abraham. “For the promise of blessing was given to Abraham, that in him all nations should be blessed.” There is no blessing then to be looked for, but only in’ the promise made unto Abraham, now published by the Gospel throughout the whole world. ‘Therefore, whatsoever is without that blessimg, is accursed. And this Paul showeth plainly when he saith : Verse 10. For as many as are of the works of the law, are accursed. Here ye see that the curse is as it were a flood, swallowing up whatsoever is without Abraham; thats to say, without faith, and the promise of the blessing of Abra 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 therefore that will avoid the carse, must lay hold upon the promise of blessing, or wpon the faith of Abrabam, or else he shall remain under the curse. Upon this place, therefore, ‘shall be blessed in thee,” it followeth, that all nations, whether they were before Abraham, in bis time, or after him, are ac- cursed;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 bis seed throughout the whole world. ‘Vo know these things it is very necessary, for they help greatly to comfort troubled aid afflicted consciences : 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 is here in hand, not with a matter of policy, but with a divine and spiritual mat- ter, lest any mad brain should cavil, and say that he curseth and con- demneth politic laws and magistrates. Here also the sophisters and popish schoolmen are dumb, and can say nothing. Wherefore the readers must be admonished, that in this place there is nothing handled as touching civil laws, mamiers, or matters political (which are the ordiiances of God, and good things. and the Seripture else- where approveth and commendeth the same), but of a spiritual righ- teousness, by the which we are justified before God, and are called the children of God in the kingdom of heaven. To be brief, there is nothing handled here concerning the bodily life, but conceruing everlasting life, where no blessing is to be hoped for, or righteousness to be sought, either through the law, or traditions, er whatsoever can _-be named in this life, besides the promise of Abraham’s blessing. “Let.civil laws and ordinances abide m their place and order; let the magistrate make never so good and excellent taws 5, yet notwithstand- ing they deliver no man from the curse of God's jaw. ‘The kingdom of Babylon ordained of God, and by him committed unto kings, had COMMENTARY ON GALATIANS. 269 excellent laws, and all nations were commanded to obey them ; not- withstanding, the obedience of the laws did not save it from the curse . of the law of God. In like manner we obey the laws of princes and magistrates, but we are not therefore righteous before God: for here we are in ancther matter. Tt is not without cause that I do so diligently teach and repeat this distinction ; for the knowledge thereof is very necessary. Albeit there are few that mark it or understand it indeed. Again, the con- founding and mingling together of the heavenly and civil righteous-~ ness, is veryeasy. In the civil righteousness we must have regard to laws and works ; but in the spiritual, divine, and heavenly righteous- ness, we must utterly reject all laws and works, and set the only pre- mise and blessing before our eyes, which layeth before us Christ the giver of this blessing and grace, and our only Saviour. So that this spiritual righteousness, secluding the law and all works, looketh only amto the grace and blessing which is given by Christ, as it was pro- mised to Abraham, and of him believed. Hereby we may plainly see that this argument is invincible. For if we must hope to receive this blessing by Christ alone, then it must needs follow of the contrary, that it is not received by the law. For this blessmg was given to faithful Abraham 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 be- lieve in Christ which is come and present, and so are we now justi- fied by faith, as Abrahant was then justified by faith. "They there- fore which are under the law, are not blessed, but remain under the curse. . ‘This the Pope and his proud prelates do not believe, nor can be- lieve, neither can they abide this doctrine. Yet must we not hold our peace, but must confess the truth, and say, that the papacy are ac- cursed ; yea, all the laws and civil ordinances of the emperor are accursed; for, according to Paul, whatsoever is without the promise and faith of Abraham, is accursed. When our adversaries hear this, by and by they pervert and slander our words, as though we taught that the magistrates should not be honoured, but that we raise up se- “ditions against the emperor; that we condemn all laws ; that we over- throw and destroy common-weals, Xc. But they do us great wrong For we put’a difference between the corporal and the spiritual bless- lag, and we say that the emperor is blessed with a corporal blessing. For te have a kingdom, laws, and civil ordinances, to have a wife, children, house, and lands, is a blessing. For all these things are the good creatures and gifts of God. But we are not delivered from the everlasting curse by this corporal blessmg, which is but temporal, and must have an end. Therefore we condemn not laws, neither do we stir up sedition against the emperor; but we teach that he must be obeyed, that he must be feared, reverenced, and honoured, but yet ewilly. But when we speak of the blessing after the mamner of di- vines, then we say boldly with Paul, “that all things which are svitkout the faith and promise of Abraham, are accursed, and abide ~ ae re t 270 COMMENTARY ON GALATIANS. under that everlasting curse of God.” For there we must look for another life after this, and another blessing after this corporal blessing. ‘To conclude: we say, that all corporal things are the good crea- tures of God. Therefore (as I have said), to have wife, children, goods, to have politic laws and ordinances, are the good blessings of God in their place; that is to say, they are temporal blessings be- longing to this life. But these blessings the justiciaries and law- workers of all ages, as the Jews, Papists, sectaries, and sueh-like, do confound and mingle together. For they put no difference between corporal and spiritual blessings. Therefore they say: “ We havea law, and this law is good, holy, and righteous ; therefore we are jus- tified through it.” Who denieth but that the law is good, holy, and righteous? But yet it is also the law of malediction, of sin, of wrath, and of death, Wherefore we make here a distinction between the corporal and spiritual blessing, and say, that God hath a double blessing ; one corporal for this life, and another spiritual for. the everlasting life. ‘Wherefore, to have riches, children, and such-like, We say it 1s a blessing, but in his degree ; that is to say, in this life present. But as touching life everlasting, it is not enough to have corporal blessings; for the very wicked do therem abound most of all. It is not sufficient that we have civil righteousness or the righ- teousness of the law ; for therein also the wicked do specially flourish. These things God distributeth in the world freely, and bestoweth them both upon the good and bad, like as he sutfereth the sun to rise both upon the good and the evil, and sendeth rain upon the righteous and unrighteous ; for he is liberal unto all; and to bim it is a small matter to put all creatures under the feet of the wicked. “ The crea- ture is subject to vanity, not of his own will.” (Rom. viii. 20.) They therefore which have but only these corporal blessings, are not the children of God, blessed before God spiritually, as was Abraham ; but they are under the curse, as Paul here saith, “‘ Whosoever is un- der the works of the law is under the curse.” Paul might have said by a general proposition, Whatsoever is without faith, is under the curse. He saith not so, but he taketh that which besides faith, is the best, the greatest, and most excellent among all corporal blessings of the world; to wit, the law of God, "The law, saith he, indeed is holy, and given. of God; notwithstand- ing 1t doth nothing else but make al! 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 of the Scripture, saying ; COMMENTARY ON GALATIANS. 271 Verse 10. For it is written: Cursed is every man that continueth not in all things which are written in the book of the law, to do them. (Deut. xxvii. 26.) ' Paul goeth about to prove, by this testimony taken out of Deute- ronomy, that all men, which are under the law, or under the works of the law, are accursed, or under the curse ; that is to say, under sin, the wrath of God, andeverlasting death. For he speaketh not (as I have said before) of a corporal, but of a spiritual curse, which must needs be the curse of everlasting death and hell. And this is a wonderful manner of proving. For Paul proveth this affirmative sentence, which he borroweth out of Moses, ‘ Whosoever are of the works of the Jaw, are under the curse,” by this negative, “ Cursed is every one that abideth not in all things,” &c. Now these two sentences of Paul and Moses seem clean contrary. Paul saith, whosoever shall do the works of the law is accursed. Moses saith, whosoever shall not do the works of the law are accursed. How shall these two sayings be 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 justification. Paul, no doubt, being among the Galatians, 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 hin declare the same unto them before, they, beimg now again put im 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 justified. (Rom. ii.) And contrariwise, they that are of the works of the law, are under the curse... For the article of justification teacheth, that whatsoever is without the faith of Abraham, is accursed. And yet notwith- standing the righteousness of the law must be fulfilled in us. (Rom. viii.) ‘To a man that is ignorant of the doctrine of faith, these two sentences seem to be quite contrary. _ First of all therefore, we must mark well whereupon Paul en- treateth in this place, whereabout he goeth, and how he looketh into Moses. He is here, as before I have often said, in aspivitual matter, separated from policy and from all laws, and he looketh into Moses with other eyes than the hypocrites and false apostles do, and ex- poundeth the law spiritually. Wherefore the whole effect of the matter consisteth in this word, “ to do.” Now to do the law, is not only to do it outwardly, but to do it truly and perfectly. There be two sorts then of doers of the law: the first are they which are of the law, against whom Paul inveigheth throughout all this Epistle. The other sortare they which are of faith, of whom we will speak hereafter. Now, to be of the law, or of the works of the law, and to be of faith, are quite contrary, yea, even as contrary as God aud the devil, sin and righteousness, death and life. . For they are of the law, which a 272° COMMENTARY ON GALATIANS. would be justified by the law. They are of faith, which do assuredly trust that they are justified through mercy alone for Christ’s sake. He which saith that righteousness is of faith, curseth and con- demneth the righteousness of works. Contrariwise, he which saith that righteousness is of the law, curseth and condemneth the righ- teousness 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 eommanded in the law in outward show only, as the hypocrites imagine, but in spirit: that is to say, truly and perfectly. But where shall we find him that will so accomplish the law? Letus see him, and we will praise him. Here our adver- saries have their answer ready, sayitg ; 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, 1s.made righteous. "This is not to do the law according to Paul; for as I have said, to be of the works of the Jaw, and to be of faith, are con- trary things. Therefore to seek to be justified by the works of the Jaw, is to deny the righteousness of faith. Wherefore these justiciaries and law-workers, when they do the law, even in so domg deny the righteousness of faith, and sin against the first, the second, and third commandment, yea, even against the whole law. For God com- mandeth that we should worship him in faith, and in the fear of his name. On the contrary, they make righteousness of works, without faith and against faith ; therefore in that they do the law, they do clean contrary to the law, and sin most deadly. For they deny the righte- ousness of God, his mercy and his promises; they deny Christ with all his benefits, and in their heart they establish, not the nghteousness of the law, which they understand not, and much less doit, but a mere fancy and an idol of the law. ‘Therefore we mast needs say, that not only in doing of the law, they do it not, but also they sin, and deny the divine Majesty in all his promises. And to this end the law was not given. ; Wherefore they, not understanding the law, abuse the law, and as Paul saith, “ They being ignorant of the righteousness of God, and seeking to establish their own righteousness, have not submitted them- selves to the righteousness of God.” (Rom. x. 3.) For they are blind, and know ‘not how to judge of faith and’ of the promises, and there- fore without all understanding they rush mto 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 be- witching and illusion of the heart ; and that righteousness of the law, which they think they do fulfil, is nothing else, in very deed, but ido- latry and blasphemy against God, Therefore it cannot be but they must needs abide uuder thecurse. as RED It is impossible therefore that we should do the law in such sort as they imagine, and much less that we skould be justified thereby. This thing first the law itself testifieth, which hath a clean contrary COMMENTARY ON GALATIANS. 873 effect; for it increascth sin, it worketh wrath, it accuseth, i¢ terrifieth, and condemneth. How then should it justify 2 Moreover, the pro- mise also showeth the very same thing. For it was said unto Abra- ham, “ in thee shall ail the nations of the earth be blessed.”(Gen. xii.) ‘There is no blessing, therefore, but in the promise of Abraham ; and if thou be without that promise, thou art under the curse. If thou be under the curse thou fulfillest not the law, because thou art under sin, the devil, and everlasting death: all which do assuredly follow the curse. To conclude : if righteousness should come by the jaw, then should the promise of God be in vain, and in vain should ke pour out his blessing in so great abundance. ‘Therefore when Ged saw that we could not fulfil the law, he provided for this long before the Jaw, and promised the blessing to Abraham, saying, “ In thee shall all the nations of the earth be blessed.” And so hath he testified that all the nations should be blessed, not by the law, but through the promise made unto Abraham. ‘hey therefore that lay hold on the law, and seek to be justified thereby, despising the promise, are accursed. Wherefore, to do, is, first of all to believe, and so through faith to perform the law. We must first receive the Holy Ghost, wherewith we bemg lightened and made new creatures, begia to do the law, that is to say, to love God and our neighbour. But the Holy Ghost is not received through the law (for they which are under the law, as Paui saith, are under the curse), but by the hearing of faith, that is to say, through the promise. We must be blessed only with Abrahaw in the promise made unto him, and in his faith. f herefore before all things, we must hear and receive the promise, which setteth out Chiist, and offereth him to all believers ; and when they have taken hold upon him by faith, the Holy Ghost is given unto them for his sake. Then do they love God and their neighbour, then do they good works, then do they carry the cross patiently. This is to do the law indeed ; otherwise the law remaineth always undone. Wherefore if thou wilt define truly and plainly what it is to do the law, it is nothing else, but to believe in Jesus Christ, and when the Hol y Ghost is received through faith in Christ, to work those things which are commanded in the law ; and otherwise we are not able ms perform the law. For the Scripture saith, that there is no blessing without the promise, no, not in the law. It is impossible, therefore, to accomplish the law without the promise. ‘There is not one therefore to be found in all the world, unto whom this name and title, to be called a doer of the law, zppertaineth, without the promise of the Gospel. Wherefore this word, doer of the law, is a.feigned term, which no man understandeth, unless he be -without and above the law in the blessing and faith of Abraham. So that the true doer of the law is he, who receiving the Holy Ghost through faith in Christ, begimeth to love God, and to do good unto his neighbour. So that this word (to do the law) must comprehend faith also which maketh the tree; and when the tree is made, then follow the fruits. The tree must be first, and then the fruit. For Q74 COMMENTARY ON GALATIANS. the apples niake not the tree, but the tree maketh the apples. So faith first maketh the person which afterwards bringeth forth works. ‘Therefore to do the law without faith, is to make the apples of wood and earth without the tree: which is not to make apples, but mere fancies. Contrariwise, if the tree be made, that is to say, the person or doer, which is made through faith im 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 js not so called of the things that are done, but of the things that are to be done. For Christians are not made nghteous m doing righteous things, but being now made righteous by faith m 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, asa man in playing the carpenter becometh a carpenter: but in divine matters the workers are not made of the works going before, but the persons made and framed already by faith, which is in Christ, are now become doers and workers. Of such speaketh Paul when he saith, ‘“ Phe doers of the law shall be justified” (Rom. i. 13) ; that is, shall 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 hypo- crisy. And hereof cometh the proverb among the Germans : Such a cowl covereth many a knave. For the vilest and the wickedest knave in the world may counterfeit the same works that a godly man worketh by faith. Judas did the same works that the other Apostles did. What fault was there in the works of Judas, seemg 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 ihe self-same works, saith he, which the other Apostles did, notwithstanding, because the persou was reprobate, and the judg- ment of reason perverse, therefore his works were hypocritical and not true, as were the works of the other Apostles, how like soever they seemed to be in outward show. Wherefore they themselves are con- strained to grant in politic and external matters, works do not justify, nless there be joined withal an upright heart, will, and judgment. How much more are they compelled to confess the same in spinitual matters, where, before all things, there must be a knowledge of God, and faith which may purify the heart? They walk therefore in works aud in the righteousness of the law, as Judas did im the works of the Apostles ; not understanding what they say or what they affirm. And although Paal saith plamly every where that the law justifieth not, but causeth wrath, uttereth sin, revealeth the indignation and judg- ment of God, and threateneth everlasting death : yet notwithstanding, reading these things, they see them not, much less do they understand them. ‘lherefore they deserve not to be called hypocrites, but visors and ‘shadows of disguised hypocrites, most miserably be- witched, in that they dream that they are justified by the works of the law. Wherefore, as | have said, this word “doer of the law,” COMMENTARY ON GALATIANS. 275 as they define it, is an imagined term, a very monster, and no where to be found. Wherefore, when Paul proveth this’place, “ Whosoever are of the works of the law, ave under the curse” (Gal. iii.), by this sentence of Moses, “Cursed is every one that abideth not in all that is written in this book,” he proveth not one contrary by another, as at the first sight it may appear, but he proveth it rightly and in due order. - For Moses meaneth and teacheth the self-same thing that Paul doth, - when he saith, “ Cursed is every one which doth not all,” &es But no man doth them. ‘Therefore whosoever are of the works of the law, keep not the law. If they keep it not, they are under the curse. But seemg there be two sorts of men that are doers of the law (as before I have said), that is to say, true doers and hypocrites, the true doers must be separated from the hypocrites. The true doers of the law are they which, through faith, are the good tree before the fruit, doers and workers before the works. Of these speaketh Moses also: and except they be such, they are under the curse. But the hypocrites are not of this sort: for they think to ob- tain righteousness by works, and by them to make the person just and acceptable. For thus they dream: We that are sinners and unrigh- teous, 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 the foundation, of the fruit to make the tree. For when they seek to be justified by works, of the works they would make the worker, which is directly against Moses, which maketh such a worker subject to the curse as well as Paul doth. Therefore while they go about to do the law, they not only do it, but also deny (as I have said) the first commandment, the promises of God, the promised bless- ing of Abraham; they renounce faith, and they go about to make themselves blessed by their own works : that is to say, to justify them- selves, to deliver themselves from sin and death, to overcome the devil, and violently to lay hold upon the kingdom of heaven. And this is plainly to renounce God, and to set themselves in the place of God. For all these are the works of the divine Majesty alone, aud not of-any creature either im heaven or in earth. Hereupon Paul was able easily to foreshow out of the first com- mandment, the abominations that were to come, which Antichrist should bring into the church. For all they which teach that any other worship is necessary to salvation, than that which God requireth .of us by the first commandment, which is the fear of God, faith, and the love of God, are plain Antichrists, and set themselves in the place of God. That such should come, Christ himself foretold when he saith (Matt. xxiv. 5), “ Many shall come in my name, saying, T am Christ.” So we also at this day may boldly and easily pronounce, that whosoever seeketh righteousness by works without faith, denicth 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 ubtain life everlasting. And what is this else, I pray you, but to challenge that work unto himself which doth belong to God alone, and to show indeed that, he 1S 76 COMMENTARY ON GALATIANS. himself is God? ‘Therefore it is an easy matter for us to prophesy, and most certainly to judge of all those which are without faith, that they are not only idolaters, but very infidels, which deny God, and set themselves in the place of God. Upon the same ground Peter also prophesieth when he saith, “ ‘There shall be amongst you false teachers, which privily shall bring in damnable heresies, and shall deny the Lord, &c. and make merchandise of the people.” (@ Pet. i. 1, 2.) And in the Old: Testament all the prophecies against idolatry sprang out of the first commandment. — For all the wicked kings and prophets, with ali the unfaithful people, did nothing else but that which the Pope and all hypoentes always do. They, contemnmg the first commandment and worship appointed of God, and despismg the promise of Abraham’s seed, even that seed in whom all nations should be blessed and sanctified, ordained a wicked worship clean contrary to the word of God, and said, With this worship will we serve God, and set out his praise, which hath brought us out of the land of Egypt. So Jeroboam made two golden calves, and said, “ Behold thy gods, O Israel, which brought thee out of the land of Egypt.” (1 Kings, xi. 28.) This he said of the true God which had redeemed IsraeJ, and yet both he and all his people were idolaters : for they worshipped God contrary to the first commandment. ‘They only regarded the work: which being done, they counted themselves righteous before God. And what «was this else, but.to deny God himself, whom they confessed with their mouth, and said “ that he _ had brought them out of the land of Egypt?” Paul speaketh of such idolaters when he saith, “‘ They confess that they know God, but m their deeds they deny him.” (‘Tit. 7. 16.) Wherefore all hypocrites and idolaters go about to do those works which properly pertain to the divine Majesty, and belong to Christ only and alone. Indeed they say notin plain words, Lam Ged, lam Christ ; and yet in very deed they proudly challenge unto themselves the divinity and office’of Christ, and therefore it ts as much im effect as if they said, I am Christ, I am a Saviour, not only of myself, but also of others.—This the monks have not only taught, but also have mide 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, not- withstanding, it is the proper and only oftice of Christ to justify the smner. ‘The Pope in like manner, by publishing and spreading his divinity throughout the whole world, hath denied and utterly buried the oftice and divinity of Christ. . It is expedient that these things should be well taught and well weighed : for thereby we may learn to judge of the whole Christian doctrine, and the life of man ; also to confirm men’s consciences ; to understand all prophecies and all the Holy 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 far other manner of worship, than the first table setteth out. He- may perfectly know and understand what jit is to deny God, to deny 2 o ~ COMMENTARY ON GALATEANS. 277 ‘Christ, and what Christ meaneth when he saith, “ Many shall come in my name, saying, 1 am Christ” (Matt. xxiv. 5); what is it to be against God, and to be lifted up above all that is called God, or that is worshipped ; what signitieth that Antichrist sitteth in the temple of God, showing himself as God; what it is to see the abomination of desolation standing in the holy place, &c. (2 Thess. ii. 4. Matt. XXIV. 15. Mark, siti. 14. Dan. ix.97.) Now hereof spring ali these mischiefs, that this cursed hypocrisy will not be made wighteous by the divine blessing, nor created anew of God the Creator. It will in no 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 suffer Ged to work in her and receive of him. ‘iherefure she maketh herself a creator anda justifier through her own works, despising ihe blessing promised aud given to Abraham and to bis believing children ; so that every hypocrite is both the matter and the worker (although this be against philosophy, for one and the seli-same thing camot work upon itself): the matter, be- cause he is a simer; the worker, because he putteth on a cowl, or chooseth some other work through 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 with words, how execrable and horrible it is to seek righteousness in the law by works, without the biessing. For it is the abomination standing im the holy place, which denieth God, and setteth up the creature in the place of the Creater. ‘The doers of the law therefore are not the hypocrites, observing the law outwardly: but the true believers, who, receivmg the Holy Ghost, do accomplish the law ; that is to say, they iove God and their neighbour, Xe. So that the true doerof the laws to be under- stood, not in respect of the works which he worketh, but m respect of the person nuw regenerate by faith. For according to the Gospel, _they that are made righteous, do nghteous-things ; but according to philosophy it is not so: but contrariwise, they that do righteous things, are made just and righteous. Therefore we, being justified by faith, do good works ; through the which (as it is said, 2 Pet. i.) our calling aud election is confirmed, and from day to day is made more sure. But because we have only the first fruits of the spirit, and have not as yet the tenths, and the remnants of sin do still remain ip us, therefore we do not the law perfectly. But this imperfection is not imputed unto us which do believe in Christ, who was promiised to Abraham, and hath blessed us. For we are nourished and tenderly cherished im the mean season, for Christ’s sake, in the lap of Gad’s long suiferance. We are’ that wounded man which feil into the hands of thieves, whose wounds the Samaritan bound up, poming in oil and wine, and afterwards laying him upon his beast, he breught him into the inn, and made provision for him, and, departing, com- mended him to the host, saying, “ Take care of him,” Xe. ( Luke, x. 30, 31, 52, 33.) And thus we in the mean time are cherished as.it * 2°78 COMMENTARY ON GALATIANS. were in an inn,‘ until the Lord put to his hand the second time, as Isaiah saith, “ that he may deliver us.” (Isa. xi. 11.) Wherefore the sentence of Moses, “ cursed is every one that abideth not in all the things that are written in this book,” is not con- trary to Paul, who pronounceth all them to be accursed which are of the works of the law. For Moses requireth such a doer, as may do the law perfectly. But where shall we find him? No where. For David saith, “ Lord, enter not into judgment with thy servant, for no flesh is righteous in thy sight.” (Ps. exliii. 2.) And Paul saith, “For what I would, that do I not: but what I hate, that do I.” (Rom. vii. 15.) Wherefore Moses together with Paul doth neces- sarily drive us to Christ, through whom we are made doers of the law, and are not accounted guilty of any transgression. How so first? By forgiveness of sins and imputation of righteousness, because of our faith in Christ. Secondly, by the gift of God and the Holy Ghost, which bringeth forth a new life and new motions in us, so that we may also do the law effectually. Now that which is not done is pardoned for Christ’s sake : and moreover, what sin soever is left in us, is not imputed. So Moses agreeth with Paul, and mcaneth the self-same thing that he doth, when he saith, “ Cursed is every one that abideth not,” &c. For he saith that they do not the law, because they would justify themselves by works, and concludeth with Panol, that they are under the curse. Therefore Moses requireth true doers of the law, which are of faith, even as Paul condemneth those which are not true doers of the law ; that is to say, which are not of faith. Herein isno repugnance, that Moses spake negatively and Paul affirmatively, so that you define rightly what is meant by this word “do.” So both sentences are true, to wit, that all are ae- cursed which abide not in all that is written in this book ; and, that all they are accursed which are of the works of the law. An Answer to those Arguments which the Adversaries allege against the Doctrine and Righteousness of Faith. . Sretne this place offereth unto us an occasion, we must say something as touching the arguments which our adversaries-do object against the doctrine of faith, which is, that we are justified by faith alone.— There are many places both in the Old Testamentiand in the New, as concerning works and rewards of works, which our adver- saries do allege, and think themselves able thereby utterly to over- throw the doctrme of faith which we teach and maintain. There- fore we must be well furnished and armed, that we may be able, not only to instruct our brethren, but also to answer the objections of our adversaries. , The schoolmen, and all such as understand not the article of jus- tification, do know no other righteousness than the civil righteousness and the righteousness of the law, which after a sort the Gentiles also COMMENTARY ON GALATIANS, py! do know. Therefore they borrow certain words out of the law and moral philosophy, as “todo, to work,” and such-like, and. they apply the same unto spiritual matters ; wherein they deal most per- versely and wickedly. . We must put a difference between philosophy and divinity. The schoolmen themselves grant and teach, that, in the erder of nature, being goeth before working; for naturally the tree is before the fruit. Again, in philosophy they grant, thata work moraily wrought is not good, except there be first a right judgment of reason,and a good willor a good intent. So'then they: will have a right judgment of reason, and a good tent, to go shefore the work ; that is to say, they make the person morally righteous before the work. Contrariwise,” in divinity, aud im-spiritual matters, where they ought most of all so to do, such set:seless: asses they are, that they pervert and turn all quite contrary, placing the work before night judgment of reason and good intent. alg i Wherefore; dome is one thing in nature, anotlier in moral phileso- phy, and another in divinity... In nature the: tree must he first, and then the fruit.. In moral philosophy, doing requircth a good intent and a sound judgment of reason to work well, going before. And here all the philosophers are at a stay,and can go no further. There- fore the divines say, that moral philosophy taketh not God for the object, and final cause. For sristotle, ora Sadducee,. or a man Of any civil honesty, caileth this right reason-and a good intent, if he seek the public commedity of the ‘commonwealth and the quietness and honesty thereof. A philosopher or law-worker ascendeth no higher. ~ He thinketh not through 1a right judemient of reason. and a good intent to obtain remission of sins and everlasting life, as the so- phister or the monk doth. Wherefore the heathen philosopher is much better than- such an hypocrite.. For he abideth within: his bounds, having only consideration of the honesty and tranquillity of the commonwealth, not mingling heavenly. and earthly things toge- ther.- Contrariwise, the blind sophister imagimeth that God regardeth his good intent and works. Therefore he mingleth earthiy aud hea- venly things together, and-polluteth the name.of God. And this imagination he learneth.out of moral philosephy, saving that he abuseth it much worse than the heathen man doth. : Wherefore we must ascend up bigher in divinity with this word “ doing,” than in natural things and in philosophy, so that now it -Maustthave a new signification, and be made altogeiher new, joined with a right judgment of reason,: aud a good will, not morally, but divinely ; whiclvis, that I know and believe by the word of the Gospel, that God hath sent his Son into the world to redeem us from sin and death.’ Here «“ dome” -is a new thing, unknown to reason, to philo- . sophers, to law-workers. and-unto-all men ; for itis a wisdom hidden in a ‘mystery.—Therefore in divinity the work necessarily requireth faith going-before. Therefore when our adversaries do allege against us the sentences of the Scripture touching the law and works, where mention is made of working and doing, thon must answer then, that they are terms 3 2S0 COMMENTARY ON GALATIANS. pertaining to divinity, and not to natural or moral things. If they be applicd to natural or moral things, they must be taken in their own signiication. But if they be applied to matters of divinity, they must include such a right judgment, reason or good will, as is incompre- hensible to man’s reason. Wherefore domg in divinity must be al-. ways understood of a faithful dog. So that this faithful doing is al- tovether as it were a new kingdom, separate from the natural or ioral doing. ‘Therefore, when we that are divines speak of doing, we must needs speak of that faithful doing ; for in divinity we have no other right judgment of reason, no good will or intent, besides faith. ‘This rule is well observed in the eleventh chapter to the Hebrews. There are recited many and sundry works o fhe saints, out of the Holy Scripture ; as of David, who killed a lion and a bear, and slew Goliah. ‘There the sophister or schoolman, that foolish ass, looketh upon nothing else but the outward appearance of the work. But this work of David must be looked upon, that first we must consider what manner of person David was, before he did this work ; then shall we see that he was such a person, whose heart trusted in the Lord God of Israel, as the text plainly witnesseth: ‘The Lordthat delivered me out of the pxw of the hon, and out of the paw of the bear, will deliver me out of the band of the Philistine.” Moreover: “Thou comest to me with a sword, and with a spear, and with a shicld but L come to thee in the name of the Lord of hosts, the God of the host of Israel, upon whom thou hast railed this day.. "This day shall the Lord close thee m my hand, and I shall smite thee, and take thine head from thee, &c. Because the Lord saveth not with sword nor spear (for the battle is the Lord’s), and he will give you into our hands.” (1 Sam. xvii. $7, 45, 46, 47.) You see then that he was a rightecus man, beloved of God, strong and constant im faith, before he did this work. This doing of David therefore is not a ma- tural or moral doing, but a faithful doing. ow. So it is said of Abel m the same Epistle, “ that thrcugh’ faith he offered up a better sacrifice unto God than Cain.” Ifthe schoolmen happen upon this place as it is read Gen. iv. 5 (where it is simply set out, how that both Cain and Abel offered up their gifis, and that the Lerd had respect unto Abel and his offerings), by and by they take hold of these words: “ they offered their oblations unto the Lord; the Lord had respect to the offerings of Abel,” and cry out, saying, Here ye see that God had respect to offerings ; therefore works do justify. So that these filthy swine do think that righteousness is a moral thing, only bcholding the visor or outward show of the work, and not the heart of him that doth the work: whereas notwith- standing even in philosophy they are constramed, not to lock upon the bare work, but the good will of the worker. But here they stand altogether upon these words: “ they offered up gifts : the Lord had “respect unto Abel and to his offerings ;” and see not that the text saith plainly in Genesis, that the Lord had respect first to the person of ‘Abel, which pleased the Lord because of his faith, and afterwards COMMENTARY ON GALATIANS. 281 to his offerings. | Therefore in divinity we speak of faithful works, sacrifices, oblations, and gifts, that is to say, which are offered up and done im faith, as the Epistle to the Hebrews declareth, saying, “Through faith Abel offereth up a better sacrifice : through fa Enoch was taken away : through faith Abraham obeyed God,” &c. We have here then a rule set forth in the eleventh to the Hebrews, how we should simply answer to the arguments objected of the ad- versaries as touching the law and works, that is to say, this or that man did this or that work in faith: and by this means thou givest a solution to all their arguments, and so stoppest their mouths, that they can have nothing to reply again. Hereby it appeareth manifestly that in divinity and divine matters, the work is nothing worth without faith, but thou must needs have faith before thou begin to work. “ For without faith it is impossible to please God.” (Heb. xi. 6.) But he that will come unto God must believe. Wherefore in the Epistle to the Hebrews it is said, that the sacrifice of Abel was better than the sacrifice of Cain, because he believed : therefore the work or the sacrifice of Abel was faithful. Contrariwise, in Cain, because he was wicked and an hypocrite, there was no faith or trust of God’s grace or favour, but mere presumption ‘of his own righteousness, and therefore his work whereby he went, about to please God, was hypocritical and unfaithful. Wherefore the adversaries themselves are compelled to grant, that in all the works of the saints, faith is presupposed or goeth before, for the which their works do please God, and are accepted of him. There- fore in divinity there is a new doing, clean contrary to the moral doing. te Moreover, we are also wont to distinguish faith after this manner, that faith is sometimes taken without the work, sometimes with the work. Vor like as an artificer speaketh diversely of the matter where- upon he worketh, and likewise a gardener of the tree being barren or fruitful : even so the Holy Ghost speaketh diversely of faith in the Scripture ; sometimes of an absolute faith ; sometimes of a com- pound, or (as a man would say) an incarnate faith. N ow, an abso- jute faith is this, when the Scripture speaketh absolutely of justifica- tion, or of the being justified, as is to be seen in: the Epistles to the Romans and to the Galatians. But when the Scripture speaketh’ of rewards and works, then it speaketh of the compound or incamate faith, We will rehearse some examples of the faith:: ‘as, “ ‘Faith “shall live in them. - Decline from evil, and do that which ig good.” (Gal. v. 6. Luke, i. 18. Matt. xix. 17. Rom. x; 5. Psal. XXXVil. 27.) Tn these and such-like places, as there are many in the Holy Scripe . ture, where mention js made of doing, the Scripture always speaketh of faithful doing ; as when it saith, “ Do this, and thou shalt live,” it meaneth thus ; See first that thou be faithful, that thou have a right judgment of reason and a good will, that is to say, faith in Christ, When thou hast this faith, work on a God’s blessing. T 982 ' COMMENTARY ON GALATIANS. What marvel is it then, if rewards be promised to this incarnate ith ; that is to say, to the working faith, as was the faith of Abel, or ithful works? And why should not the Holy Scripture thus eak diversely of faith, when it speaketh divers ways of Christ, as he is God and man: that is to say, sometimes of his whole person, sometimes of his two natures apart, either of his divine or of his human nature? If it speak of the natures apart, it speaketh of Christ absolutely ; but if it speak of the divine nature united in one person to the human nature, then it speaketh of Christ compound and ‘mearnate. There is acommon rule among the schoolmen of the communication of the proprieties, when the proprieties belonging to ‘the divinity of Christ are attributed to the humanity ; which we may ‘see every where in the Scriptures. As in Luke, il. 10, the ange calleth the infant born of the Virgin Mary, the Saviour of men, and the universal Lord both of the angels and men. And in the first chapter he calleth him the Son of God. (Luke, i. 32.) Hereupon I “may truly say, that that infant which lay in the manger and in the lap ‘of the Virgin, created heaven and earth, and is Lord of the angels. “Here f speak indeed of a man; but man in this proposition is a new ‘word, and, as the schoolmen themselyes do grant, hath relation to the “divinity ; that is to say, this God, which was made man, hath created all thiigs. Creation is attributed only to the divinity of Christ; for the humanity doth not create, and yet notwithstanding it is truly said, “man created, because the divinity, which only createth, is incarnate -with the humanity, and therefore the humanity, together with the di- “yinity, is partaker of the same proprieties. Wherefore it is well and odly said; this man Jesus Christ brought Israel out of Egypt, stroke Pharaoh, and wrought all the wonders from the beginning of the world. Therefore when the Scripture saith, “ If thou wilt enter into life, “keep the commandments of God ; do this, and thou shalt live,” &e. 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 mean- “ing 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 justification js ‘attributed to faith alone, as creation is to the divinity. And yet not- “withstanding, as it is truly said, Jesus the son of Mary created all ‘things ; so also justification is attributed to the incarnate faith, or to ‘the faithful doing: Therefore we must in no wise think with the Sophisters and hypocrites, that works do absolutely justify, or that ‘tewards are promised to moral works, but to faithful works only. ~" ‘Let us therefore suffer the Holy Ghost to. speak, as he doth m the ‘Scriptures, either of naked, simple, and absolute faith, or of com- pound and incarnate faith, All things which are attributed to works, “do properly belong unto faith. For works must not be looked upon “morally, but faithfully, and with a spiritual eye. Faith is the divi- nity of works ; and is so spread throughout ‘the works of the faithful, COMMENTARY ON GALATIANS. 283 -asis the divinity throughout the humanity of Christ. Faith there- fore doth all alone in the works of the faithful. Abraham is called faithful, because faith is spread throughout the whole person of Abra- ham; so that, beholding bim working, | see nothing of the carnal or of the working Abraham, but of the believing Abraham. . Wherefore when thou readest in the Scriptures, of the fathers, prophets, and kings, how they wrought righteousness, raised up the dead, overcame kingdoms, thou must remember. that these ‘and such- like sayings are to be expounded as the Epistle to the Hebrews ex- poundeth them ; “ By faith they wrought righteousness, by faith they raised up the dead, by faith they subdued kings and kingdoms,” &e. ' (Heb. xi. 33,34, 25.) So that faith incorporateth the ‘Work, and giveth it his perfection. And this the adversaries, if they be well in their wits, cannot deny, neither have they any thing to say or ob- ject against it. Indeed they can cry out that the Scripture speaketh Oftentimes of dog and working. And we always answer them again, that it speaketh also of faithful domg. For, first, reason must be lightened by faith before it can work. N ow, when it hatha true opinion and knowledge of God, thén is the work incarnate and lcorporate into it; so that whatsoever is attributed to faith, is after- wards attributed to works also, but yet because of faith only and alone. Wherefore in reading of the Scriptures we must learn to put.a dif- ference between the true and the hypocritical, the moral and the spi- ritual doing of the law. So shali we be able to declare the true ‘Meaning of all those places which seem to maintain the righteousness -of works. Now, the true doing of the Jaw is a faithful and a spiri- tual domg, which he hath not, that seeketh righteousness by works. Therefore every doer of the law and every holy moral worker is-at- cursed. For lie walketh in the presumption of his own. righteausness agaiust God, whilst-he will be justified by man’s free-will and reasor; and so, in doing of the law, he dothit not. And this, according to Paul, - Isto -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; fox they understand this ‘word, “doing,” according to the literal sense of the law, which in true Christian divinity. is nothing worth. Indeed they work many things, but in the’ presumption of their own. righteousness, ‘and without the knowledge of God and faith, as the Pharisee did (Luke, Xvili.), and as Paul did before his conversion : therefore they are blind and nuserably err, aud :se remain under the curse... Wherefore, again I admonish vou, that such sentences: as the. adversaries do allege out of the Scriptures:concerning- works. and Tewards, must be .spiritually ex- pounded. Asif they allege this sentence out of ‘Dan. iv. “ Redeem -thy sins by alms-deeds,” thou must not here expound these words mo- rally, but spiritually. So shalt thou-sec that this word “redeem,” -Signifieth no-moral, but a faithful doitig, that is:to say, it-includeth faith. For im: the: Scriptures, the work, as I have said, requireth also agoodavill and right judgment of reason to go. before, not moral TQ 232 COMMENTARY ON GALATIANS, as they would have it, but divine and spiritual, which is faith. By thissmeans thou shalt be able to stop the mouths of the péevish so- phisters. 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. Ef this be true im philosophy, much more - must this good wall 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, ail such words as are commanding, signify in the Scriptures, and all such words also as teach the law, as the Epistle to the Elebrews doth plainly declare, “ By faith Abel offered,” Xc. Now, admit the ease that this solution is net sufficient, although it be mdeed most sure and certain, yet, notwithstanding, let this be the argument of all arguments, and the principal mirror of Chris- tians to behold, against all the temptations and objections, not only ef the adversaries, but also of the devil himself, namely, to apprehend and to hold fast the head, which is Christ. Moreover, admit that the sophisters being more crafty and subtle than I, should so snare and entangle me with their arguments, which they bring for the maimte- nanee of works against faith, that [ should know no way how, to wind myself out, which notwithstanding it is impossible for them to do, yet will I rather give reverence and credit to Christ alone, than be -persuaded with all the places they are able to allege for the esta- blishing of the righteousness of works against the doctrine of faith. ~Wherefore, they must be simply and plainly answered after this manner: Here is the Christ, there are the testimonies of the Scrip- tures touching the law and works. Now, Christ is the law of the Scripture and of all works. He also is Lord of heaven, the earth, the sabbath, the temple, righteousness, life, wrath, sm, death, and generally of all things whatsoever. And Paul his Apostle showeth, “ that he was made sin, and became accursed for me.” (Gal. ii. 3.) 1 hear then that I could by no other means be.delivered from my sin, my death, and my malediction, but by bis death and blood-shedding. Wherefore f conclude that it behoveth Christ himself to overcome 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-cere- monies of the law, and much less a monk’s cowl, a shaven crown, abstimence, 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 righteoustiéss of faith, and cry out never so much, that the Scripture is, against tne. I 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 andmerit-workers. Albeit it'is impossible that the Scripture _should be against this doctrine, unless it be among the senseléss and Ee COMMENTARY ON GALATIANS.» 283° obstinate hypocrites ; but to the godly, and such as have understanding, it giveth witness for Jesus Christ his Lord. See therefore how thou . _ €anst reconcile the Scripture, which thou sayest is against my doc-. trie. As for me, I will stick to the Author and Lord of the Scrip- ture. Therefore, if any man thinketh himself not well able to reconcile such places of the Scripture, or answer unto the same sufficiently, and yet notwithstanding is constrained to hear the objections and ca- villations 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, ncither yet the principal part thereof, but only certain places as touching the law and works. But I come with the Lord himself, who is above the Scripture, and is made unto me the merit and price of righteousness and everlasting life. On him I lay hold, him [ stick to, and leave works unto thee ; whick notwithstanding 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 fixed 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 acurse for us.” Hold fast this, and lay it against all the sentences of the law and works whatsoever, and say, Dost thou hear this, Satan? Here. he must needs give place, for he knoweth that Christ is his Lord and master. : Verse 11. And that no man is justified by the law in the sight of God, it is evident : for the just shall live by faith. (Hab, i. 4. Rom. i. 17.) This is another argument grounded upon the testimony of the pro- phet Habakkuk. And it is a sentence of great weight and authority, which Paul setteth against. all the sentences touching the law and works. As if he should say, What need we any long disputation ? Here I bring forth a most evident testimony of the Prophet, against the which no man can cavil : “The just man shall live by faith.” If he live by faith, then he liveth not by the law; for the law is not of faith. And here Panl excludeth works and the law, as things contrary to faith, ‘The sophisters, as they are always ready to corrupt the Scriptures, do wrest and pervert this place after this manner: “ The just man doth liye by faith :” that is to say, by a working faith, or formed and made perfect with charity; but if it be not formed with charity, then doth it not justify. ‘This gloss they themselyes have forged, and by 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 we also put a difference between a counterfeit faith and a true faith, : 3. 286 COMMENTARY ON GALATIANS. The counterfeit faith is that which heareth of God, of Christ, and of all the mysteries of his incarnation and our redemption ; which also apprehendeth and beareth away those things which it beareth, yea, and can talk goodly thereof ; and yet there remaineth nothing else in the heart, but anaked opinion and a sound of the Gospel. For it neither reneweth nor changeth the heart ; it maketh not a new mian, but leaveth him in the vanity of his former opinion and conversation 5 and this is a very pernicious faith. 'Thé moral philosopher is much better than the hypocrite having such a faith. Wherefore, if they would inake a distinction between faith formed (and take it as the Scripture taketh it) and: the false or counterfeit faith, their distinction should nothing offend me. Bat they speak of faith tormed and made perfect with charity, and make a double faith, that is to say, formed and unformed. This péstilent and devilish gloss L utterly detest. Al:hough, say they, we have faith infused, called | fides enfusa, which is the gift of the Holy Ghost, and also faith gotten by _ our own industry, called fides acquisita, yet both of them lack their’ form and perfection, which is charity, and are formed with charity. This is to prefer charity before faith, and to attribute righteousness, not to faith, but to charity. Wherefore when they do not attribute righteousness to faith, but only in respect of charity, they attribute to faith nothing at all. bsto'wss Moreover, these perverters of the Gospel of Christ do teach, ‘that even that faith which they call faith infused,and not received by hear=* lng, nor gotten by any working, but created mm man by the Holy Ghost, may stand with deadly sm, and that the worst men may have this faith; therefore, say they, if it be alone, it is idle utterly and wn proniable. ‘Thus they take from faith her office, and give it unto charity ; so that faith 1s nothing, except charity, which they call the form and perfection thereof, be joined withal: his is a devilish and a blasphemous kind of doctrine, which utterly defaceth and overthroweth the doctrine of faith, and carrieth a man clean from’ Christ the Mediator, and from faith, which is the hand and only means whereby we apprehend him. For if charity be thé formy and’ perfection of faith, as they dream, then am I by ‘and by constrained to say, that charity is the principal part of the Christian religion ; and’ sv I lose Christ, his blood, and all his benefits, and now I rest alto- gether in a moral doing, even as the Pope, the heathen philosopher, and the Turk doth. 2 But the Holy Ghost,’ which giveth to all men both mouth and tongue, knoweth how to speak. He could have siid (as the So- phisters do wickedly imagine), the righteous man shall live by faith, formed and beautitied, or made perfect, by charity. But ‘this he omitteth of purpose, and saith plainly, “ The righteous man liveth by faith.” Let these dotish sophisters go therefore, with this their Wicked and pestilent gloss, we will still liold and extol this faith, which: God himself hath called faith, that is to say, a true and a certain: faith, which doubteth not of God, nor of hig promises, nor of the forgiveness of sins through Christ, that we may dwell sufe and safe’ in this our object Christ, and may keep still before our eyes the pas- COMMENTARY ON GALATIANS. 287 sion and blood of the Mediator and all his benefits. Now, faith alone which layeth hold upon Christ, is the only means that we suffer not those benefits to be taken out of their sight. Wherefore, rejecting this pesiilent gloss, we must uaderstand this place of faith, only and alone. And this Paul himself declareth, when he reasoneth against fa:th formed with charity, after this sort : _Versé 12. And the law is not of faith. The schoolmen say, The righteous man doth live, if his faith be formed and adorned with charity. But contrariwise Paul saith, “ ‘The law is not of faith.” But what is the law ? Is it not also a commandment touching charity? Yea, the law commandeth nothing else but charity, as we may see by the text itself : “ Thou shalt Jove the Lord thy God with all thy soul,” &c. (Dent. vi. 5. Matt. xxi. 37.) Again: “ Showing mercy unto thousands that Jove him and keep his commandments.” (Exod. xx. 6.) Also: “In these two commandments consisteth the law and the prophets.” (Matt. xxii. 40.) If the law, then, that commandeth charity, be coatrary to faith, it must needs follow, that charity is not of faith. So Paul plainly con- futeth the gloss which the sophisters have forged touching their formed faith, and speaketh only of faith, as it is separate from the law. Now, the law being separate aid set apart, charity is also set apart, with all that belongeth to the law, and faith enly is left, which Justifieth and quickeneih to everlasting life. Paul therefore reasoneth here out of a plain testimony of the Prophet, that there is none which obtaineth justification and life before God, but the believing man, who obtaineth righteousness and everlasting life without 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 belonging to faith, for it believeth not ; neither are the works of the law faith, nor yet of faith; therefore faith is a thing much differing from the law, like as the promise is a thing much differing from the law. For the promise is not apprehended by working, but by believing. Yea, there is as great a difference be- tween the promise and the law, and consequently between faith and. works, as there is distance between heaven and earth. {t is impossible therefore that faith should be of the law. For faith only resteth in the promise, it only apprehendeth and knoweth God, and standeth only in receiving good things of God. Contra- riwise, the law and works consist in exacting, in doing, and in givmg” unto God. As Abel, offering his sacrifice, giveth unto God; but ~ he believing, receiveth of God. Paul therefore concludeth mightily out of this place of Habakkuk, that the righteous man liveth by faith alone. For the law in no wise _belougeth unto faith, be- cause the law is not the promise. But faith resteth only upon the promise. Wherefore, as there isa difference between the law and the __ promise, so is there also between works and faith. That gloss theres - vid avibowt Aststsd: arated ow nod. 2988 COMMENTARY ON GALATIANS, fore of the schoolmen is false and wicked, which joineth the law and faith together, yea, rather it quencheth faith, and setteth the law in the place of faith. And here note, that Paul always speaketh of such as would do the ‘law morally, and not according to the Scripture. But whatsoever is said of such good works as the Scripture requireth, be) ‘ the same is attributed to faith alone. Verse 12. But the. map that shail do those things, shall live in them. Paul here goeth about to show 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, “ He that shall do those things, shall live im them.” The righteousness of faith is to be- lieve, according to that saying, “The righteous man doth live by faith.” The law therefore requireth that we should yield somewhat unto God. But faith requireth no works of us, or that we should give any thing unto God, but that we, believing the promise of God, should receive of him. ‘iherefore the office of the law is to work, as the office of faith is to assent unto the promises. For faith is the faith of the promise, and the work is the work of the law. Paul there- fore standeth upon this word, doing; and that he may plainly show what is the confidence of the law, and what is the confidence of works, he compareth 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 doing; but faith is a clean contrary thing, namely, that which assenteth to the promise, and layeth hold upon it, These four things therefore must be perfectly distmguished. For. as the law hath is proper office, so hath the promise. To the law ~ pertaineth doing, 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 goeth about to separate charity from faith, and to teach that charity justi- fieth not, because the law worketh or helpeth nothing to justification. Faith alone therefore justiticth and quickeneth ; and yet it standeth not alone, that is to say, it is not idle, albeit that m her degree and | office it standeth alone. Ye see the cause then why Paul here al- Jegeth this place, namely, that he may separate faith and charity far ~ asunder. 1 me Fie upon the sophisters, therefore, with their cursed gloss and their blind distinction of faith formed and unfo: med. ~ For these new forged terms, faith formed, faith unformed, faith’ gotten by man’s industry, and such-like, are very monsters devised by the devil, to no other end but to deface and destroy the true Chris.ian doctrme and faith, to blaspheme and tread Christ under foot, aud to establish the righteousness of works. Indeed works must follow faith, but’ faith must not be works, or works faith ; but the bounds and the kingdoms of the law or works, and of faith, must be rightly distinguished the one from the ather. PUM. 25% etmneny - When we believe therefore, we live only by faith m Christ, who is COMMENTARY ON GALATIANS. 289 without sin, who is also our mercy-seat and remission of sins. Con- trariwise, when we observe the law, we work indeed, but we-have no righteousness nor life. For the office of the law is not to justify and give life, but to show forth sin, and to destrey. Indeed the law saith, ** He that shall do those things shall live in them.” But where is he which doth the law ; that is, “ which loveth God with all his heart, and his neighbour as himself?” Therefore no man doth the law, and although he go about to do it never so much, yet in doing it, he doth it not; therefore he abideth under the curse. But faith worketh not, but believeth in Christ the justifier. “Therefore a man liveth not because of his doing, but because of his believing. But a faithful man performeth the law ; arid that which he doth not, is forgiven him through the remission of sins for Christ's sake ; and that which js re- maining 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 toge- ther, where he-saith, “ He that shall do those things, shall live in them.” As though he would say, It were indeed a goodly matter if we could accomplish the law ; but because no man doth it, we must fly unto Christ, “ who is the end of the law to righteousness to every one that believeth. He was made under the law, that he might re- deem us that were under the law.” (Rom. x. 4. Gal. iv. 4.) Believ- ing in him we receive the Holy Ghost, and we begin to do the law: and that which we do not, is not imputed unto us because of our faith in Christ. But in the life to come we shall no more have need of faith. (1 Cor. xiii. 12.) For then we shall not see darkly throuch 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 per- fect knowledge and love of God, a perfect light of reason and a good will; not such a moral and philosophical will as the popish school- men dream of,. but an heavenly, divine, and eternal will.| Here in the mean time, in spirit by faith, we look for the hope of righteous- ness. Contrariwise, they that seek forgiveness of sins by the law, and not by Christ, do never perform the law, but abide under the curse. Paul therefore calleth them only righteous, which are justified — through the promise, or through faith in the promise without the law.- Wherefore, they that are of the works of the law, and will seem to do the law, do it not. For the Apostle generally concludeth; that all they which are of the works of the law, are under the curse ; under the which they should not be, if they fulfilled the law. Indeed it is true, that a man doing the works of the law, shall live in them, that is, shall be blessed; but such a one cannot be found. Now seeing there is a double use of the law, the one politic, and the other spiritual, he that will understand this sentence civilly, may do it after this sort ; “ He that shall do these things shall live in them:” thatis, if “a man obey the magistrate outwardly and in the politic government, «he shall avoid punishment and death; for then the civil magistrate ‘hath no power over him. ‘This is the politic use of the law, -which £90 COMMENTARY ON GALATIANS. servéth to bridle those that are rude and untractable. But Paul here speaketh not of this use, but entreateth of this place like a divine ; therefore there is a condition necessarily mcluded. As if he said, If nen could keep the law, they should be happy. But where are they? ‘Lhey are not therefore doers of the law, except they be justified before and without the law, through faith. Wherefore, when Paul curseth and condemneth those which are of the works of the law, he speaketh not of such as are justified through faith, but of such as go about to be justified by works, without faith in Christ. ‘This I say, Jest any man should follow the fond imagina- tion of Jerome, who being deceived by Origen, understood nothing at all in Paul, but took him as a mere civillawyer. Hereuponv he reasoneth after this manner : ‘The holy patriarchs, prophets, and kings, were circumcised and offered sacrifice ; therefore they observed the Jaw. But it were a wicked thing to say, that they are under the curse ; therefore all they that are of the works of the law are not under the curse. ‘Thus he setteth himself against Paul without all judg- ment, 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. 7" But Paul speaketh here nothing against those that are justified by faith, and are true doers of the law indeed, for they are not of the works of the Jaw; but against those which, not only do not keep the Jaw, but also sm against the same. For the Lord commandeth that we should fear, love, and worship God with a true faith. This they da not, but choose out new kinds of worship and works which were never commanded of God, by the which God js not pacified, but more provoked to anger, according to that saying, ‘They worship me in vain with the commandments of men.” (Matt, xv. 9.) ‘Lherefore they are full of impiety, rebels against God, and idolaters, smning grievously against the first commandment above all the rest. More- over, they are full of wicked concupiscence, wrath, and other great passions. Briefly, there is no good thmg im them, but that outwardly they would seem to be righteous and to accomplish the law. So we also which are justified by faith, as were the patriarchs, prophets, and all the saints, are not of the works of the law, as con- cerning justification. But in that we are in the flesh, and have as yet the remnants of sm in us, we are under the law, and yet not. under the curse, because the remnants of sin are not imputed unto us for Christ’s sake, in whom we believe. For the flesh is an enemy unto God, and that concupiscence which yet remaineth jn us, not only fulfilleth not the law, but also sinneth against the same, repelling aganist us, and leading us captive into bondage, (Rom, vil.) Now if the law be not fulfilled in the saints, but that many things are done in them contrary to the law, if evil concupiscence and the remnants of sm are yet remaining in them, which do so hinder them that they cannot fear and love God, they cannot call upon God with assured trust, they cannot praise God and reverence his word as they should do: much more is this true In a man which is not yet justified by faith, but is an eneniy unto God, and with all his heart despiseth and hatetly COMMENTARY ON GALATIANS: _ 293 the word and work of God. Ye see then that Paul speaketh here of such as will fulfil the law, and be justified thereby, although they have not yet received faith, and not of the fathers and saints, as Jerome imagineth, which are justified by faith already. Verse 13. Christ has redeemed us from the curse of the law, when he was made a curse for us. (or it is written, Cursed is every one that hangeth on a tree.) (Deut. xxi. 23.) Here again Jerome and the popish sophisters which follow him, are much troubled, and miserably rack this most comfortable place, seeking, as they would seem, with a godly zeal to turn away this re- proach from Christ, that he shonld be called a curse or execration. ‘They shift off this sentence after this manner; that Paul spake not here in good earnest ; and therefore they most wickedly affirm, that the Scripture im Paul agreeth not with itself. And this they prove after this manner; the sentence, say they, of Moses, which Paul here allegeth, speaketh not of Christ. Moreover, this general clause [whosoever] which Paul ailegeth, 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 ora malefactor, which by his evil deeds hath deserved the gallows, as the Scripture plainly witnesseth in the twenty-first chapter of Deuteronomy. There- ore they ask this question, how. this sentence may be applied toe 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 eradventure move the simple and ignorant, thinking that the so- phisters do speak it, not only wittily, but also very godly, and thereby do defend the honour and glory of Christ, and give warning to all Christians to beware that they think not so wickedly of Christ, that he should be made acurse, Sc. Let us see therefore what the meaning and purpose of Paul is. But here again we must make a distinction, as the words of Paul do plainly show. For he saith not, that Christ was made a curse for himself, but for us. Therefore all the weight of the matter standeth in this word, “for us.” For Christ is innocent as concerning his own person, and therefore he ought not to have been hanged upon a tree ; but because, according to the law of Moses, every thief and malefactor ought to be hanged, therefore Christ also, according to. the law, ought to be hanged, for he sustained the person of a sinner aud of a thief, not] of one, but of all sinners and thieves. For we are sinners and thieves, and therefore guilty of death and everlasting damnation. But Christ took all our sins upon him, and for them died upon the cross: therefore it behoved that he should become a trans-- Sressor, and, as Isaiah the prophet saith, chap. iii. “to be rec- koned and accounted among transgressors and trespassers.” And this, no doubt, all the Prophets did foresee in spirit, that Christ ghould become the greatest transgressor, murderer, adulterer, thief, | 292 COMMENTARY ON GALATIANS: : rebel, and blasphemer, that ever was or could’ be in the world, . For he being made a sacrifice for the sins of the whole world, is not now an innocent person and without sins, is not now the Son of God born of the Virgin Mary ; but a sinner, which hath and carrieth the sin of Paul, who was a blasphemer, an oppressor, aud a persecutor ; of Peter, which denied Christ ; of David, which was an adulterer, a mur- derer, and caused the Gentiles to blaspheme the name of the Lord; and briefly, which hath and beareth all the sins of all men in his body ; not that he himself committed them, but for that he received them being committed or done of us, and laid them upon his own body, that he might make satisfaction for them with his own blood. (Isaiah, hi. 5. Matt. viii. 17.) Therefore this general sentence of Moses comprehendeth him also, albeit in his own person he was innocent, because it found him amongst sinners and transgressors; like as the — magistrate taketh him for a thief, and punisheth him whom he findeth among other thieves and transgressors, though he never committed any thmg worthy of death. Now, Christ was not only found amongst sinners, but of his own accord, and by the will of his Father, he would also be acompanion of sinners, taking upon him the flesh and blood of those which were sinners, thieves, and plunged into all kinds of sin. When the law, therefore, found him among thieves, it condemned and killed him as a thief. The popish sophisters do spoil us of this knowledge of Christ and most heavenly comfort, namely, that Christ was made a curse, that he might deliver usfrom the curse of the law, when they separate him from sins and simmers, and only set him out unto us as an example to be fol- Jowed. By this means they make Christ, not only unprofitable unto us, but also a judge and a tyrant, which is angry with our sins, and condemneth sinners. But we must as well wrap Christ, and know him to be wrapped im our sins, in our malediction, in our death, and in all our evils, as he is wrapped in our flesh and in our blood. But some man will say, It is very absurd and slanderous to call the Son of God a cursed sinner. I answer, If thou wilt deny him to be @ sinner and to be accursed, deny also that he was crucified and died. For it is no less absurd to say, that the Son of God, as our faith con- fesseth and believeth, was crucified and suffered the pains of sin and death, than to say, that he isa sinner and accursed. But if it be not absurd to confess and believe, that Christ was crucified between twe thieves, then it is not absurd to say also that he was accursed, and of all sinners the greatest. These words of Paul are not spoken in wain ; ‘‘ Christ was made a curse for us: God made Christ, which knew no sin, to become sin for us, that we in him might he made the righteousness of God.” (2 Cor. v.) After the same manner John the Baptist calleth him, “ the Lamh of God, which taketh away the sins of the world.” (John, i. 29.) He *erily is imocent, because he is the unspotted and undefiled Lamb of God. But because he beareth the sins of the world, his innocency is burdened with the sins and guilt of the whole world. Whatsoever gins [, thou, and we all haye done, or shall do hereafter, they are COMMENTARY ON GALATIANS, 2935 . €hrist’s own sitis’ as. verily as if he 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: t Isaiah speaketh thus of Christ: ‘ God,” saith he, “laid the miquity of us all upon him.”. (fsa. hii.) We must not make these - words less than they are, but leave them in their own proper signifi- cation. For God dallicth not in the words: of the Prophet, but speaketh earnestiy, and of great love; to wit, that Christ this Lamb of God should bear the sins of us all. But what is it to bear ? The soplisters answer, to. be punished. Very well: but wherefore is Christ punished ? Is itnot because he hath sy and beareth sin? Now that Christ hath sin, the Holy Ghost witnesseth in the 40th 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 ethers, the Holy Ghost speaketh in the person of Christ, and in plain words witnesseth that he had sins. For this testimony is not the voice of an innocent, but of a suffering Christ, which took upon him to bear the person of all simers, and therefore was made guilty of the sins of the whole world. Wherefore Christ was uot only crucified and died, but sin also, through the love of the divine Majesty, was laid upon him. When sin was laid upon him, then cometh the law and saith, “ Every sinner must die.” Therefore, O Christ, if thou wilt answer, become guilty, and suffer punishment for sinners, thou must also bear sin aud malediction. Paul therefore doth very well allege this general sen- tence out of Moses as-concerning Christ; “Every one that hangeth upon the tree is the accursed of God ;” but Christ hath hanged upon the tree, therefore Christ is the accursed of God. And this is a singular consolation for all Christians, so to clothe Christ with our sins, and to wrap him in my sins, thy sins, and the sins of the whole world, and so to bebold him bearing all our ini- quities. For the beholding of him after this manner, shall easily van- quish all the fantastical opinions of the Papists, concerning the justi- fication of works. For they do imagine, as | have sald, a certain faith formed and adorned with charity. By this, they say, sins are taken away, and men are justified before God. And what is this else, I pray you, but to unwrap Christ, and to strip him quite out of our sins, to make him innocent, and to charge and overwhelm ourselves with our own sins, and to look upon them, sot in Christ, but,in our- selves? Yea, what is this else but to take Christ clean away, and to make him utterly unprofitable unto us? . For if it be so that we put away sin by the works of the law and charity, then Christ taketh _ them not away. For if he be the Lamb of God ordained from everlasting to take away the sins of the world ; and moreover, if he be Wrapped in our sins that he become accursed for us, it must needs follow that we cannot be justified by works. For God hath laid our ins, not upon us, but upon his Son Christ, that he, bearing the 294 COMMENTARY ON GALATIANS: punishment thereof, might be our peace; and that by his stripes we might be healed. (Isa. hii. 5.) Therefore they cannot be taken away by us. ‘To this all the Scripture beareth witness ; and we also do confess the same in the articles of the Christian belief, when we say, “‘ | believe in Jesus Christ, the Son of God, which suffered, waz _. érucitied and died for us.” ; : : _+ Hereby it appeareth that the doctrine of the Gospel, which of all , other is most sweet and full of singular consolation, speaketh nothing of our works or of the works of the law, but of the inestimable merey and love of God towards most wretched and miserable sinners; to wit, that our most merciful Father seeing us to be oppressed and overwhelmed with the curse of the law, and so to be holden under the same, that we could never be delivered from it by our own power, sent his only Son inte the world, and laid upon him all the sins of all men, saying, Be thou Peter that denier ; Paul that persecutor, blas- phemer, and cruel oppressor; David, that. adulterer ; that sinner _ which did eat the apple in paradise ; that thief which hanged upon the cross ; and briefly, be thou the person which hath committed the sins of all men; see therefore that thou pay and satisfy for them! Here now cometh the law, and saith, I find him-a sinner, and that __Such a one, as hath taken upon him the sins of all men, and I see no sins else but in him; therefore let him die upon the cross: and ‘so he setteth upon him, and killeth him. By this means the whole world is purged and cleansed from all'sms, and so. delivered from death and allevils. Now sin being vanquished and death abolished by this one man, Ged’ 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 thats in Christ, God would wink at them and would not see them. Thus we must magnify the article of Christian righteousness against. the righteousness of the law and works, albeitno eloquence is able sufficiently to set forth the inestimable greatness. thereof. ‘Wherefore the argument that handleth-in this place of all other. is most mighty against all-the righteousness of the law. For it con- taineth this invincible opposition ; that is, if the sms of the whole world be in that one man Jesus Christ, then are they not in the world. _ But if they be not in him, then are they yet in the world. Also, if Christ be made guilty of ali 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 Kear them, and im them we shall die and be damned.“ But thanks be to God who hath given us the victory by: our Lord Jesus Christ. Amen.” (1 Cor. xv. 57.) _ But now let us see. by what means these two things, so 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 COMMENTARY ON GALATIANS. 295 am everlasting and invincible righteousness ; therefore these two do encounter together, the highest, the greatest, and the only sin; and the highest, the greatest, and the only righteousness. Here one of them must needs be overcome and give place to the other, seeing they fight together with so great foree and power. The sin there- fore of the whole world cometh upon righteousness with all might znd main. In this combat what is done?) Righteousness is everlast- ing, immortal, and invincible. Sin also is a most mighty and cruel tyrant, rulmg and reigning over the whole world, subdume and bringing all men into bondage. To conclude : sin is a mighty and a ‘strong god, which devoureth all mankind, learned, unlearned, holy, mighty, and wise men. This tyrant, I say, flieth upon Christ, and wiil needs swallow him up, as he doth all other. But he seeth not that he is a person of imvincible and everlasting righteousness. Therefore in this combat sin must needs be vanquished and killed, and righteousness must overcome, live, and reign. So in Christ all sin. is-vanguished, killed, and buried, and righteousness remaineth a conqueror and reigieth for ever. {n like manner, death, which is an omnipotent queen and empress of the whole world, killing kings, princes, and generally all men; doth mightily encounter with life, thinking utterly to overcome it, and to swallow it up; and that which it goeth about, it bringeth te pass indeed. But because life was immoital, therefore, when it was overcome, yet did it overcome and get the victory, vanquishing and killing death. Death, therefore, through Christ is vanquished and abolished throughout the whole world; so that now it is but. a painted death, which losing his sting, can no more hurt those that believe in Christ, who is become the death of death, as Hosea the prophet saith, “O death, I will be thy death.” (Hos. xiii. 14.) So the curse, which is the wrath 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. ‘Fhe curse, therefore, fighteth against the blessing, and would condemn it and bring it to nought; but it cannot de so. For the blessing is divme and everlasting, and therefore the curse must needs give place. For if the blessing in Christ could be overcome, then should God himself also be over- come. But this is impossible: therefore, Christ the power of God, righteousness, blessing, grace, and life, overcometh and destroyeth those 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 prineipalities and powers, and triumphing over them in himself” (Col. ii. 15); so that they cannot any more hurt those that do believe. And this circumstance, “in himself,” maketh that combat muck more wonderful and glorious. For it showeth that it was necesgary, 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, 296 COMMENTARY ON GALATIANS. should be renewed. ‘Therefore, if thou look apon this persou Christ, thou shalt see sin, death, the wrath of God, hell, the devil, and all evils vanquished aud mortified m him Forasmuch then as Christ reigneth by his grace in the hearts of the faithful, there is no sin, no death, no eurse: but where Christ is not known, there all these things do still remain. ‘Therefore, all they which believe not, do lack this inestimable benefit and glorious vietory. For this,” as St. John saith, “is our victory that overcometh the world, even our faith.” (1 dehuj ¥. 4) + This is the principal article of all Christian doctrine, which the popish schoolmen have altogether darkened. And here ye see how ‘necessary 2 thing it is to believe and to confess the article of the divinity of Christ; which when Arius depied, 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 im himself, is not the work of any creature, but of the divine Power. Therefore he which m hinself should overcome these, must needs be truly and naturally God. For against this mighty power of sin, death, and the curse, which of itself reigneth throughout the world, and in the whole creature, it was necessary to set a more high and a 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 life to light, and to give the blessing, are the works of the di- vine Power only and alone. Now because the Scripture doth at- tribute all these to Christ, therefore he im himself is life, righteous-* ness, and blessing, which is, naturally and substantiaily, God. Where- fore they that deny the divinity of Christ, do lose all Christianity, and become altogether Gentiles and Turks. We must learn there-- fore diligently the article of justification, as I often admonish you. For all the other articles of our faith are comprehended im it; and if that remain sound, then are ail the rest sound. ‘Wherefore, soles we teach that men are justified by Christ, that Christ is the con- queror of sin and death, aud the everlasting curse, we witness there- withal that he is naturally and substantially God. ‘Hereby we may plainly see how horrible the eo eh and blindness of the Papists was, which taught that these cruel and mighty tyrants, sin, death, and the curse, w ‘hich swallow up all man- kind, must be vanquished not by the righteousness of the law of God, which, although it be just, good, and holy, can do nothing but bring men aes the curse, but by nie righteousness of man’s own works; as by fasting, pilgrimages, masses, vows, and such other like paltry. But, I pray you, was there ever any found, that, beg furnished with this armour, overcame sin, death, and the devil: ? Paul in the sixth chapter to the Ephesians, 13, 14, &c. describeth a far other manner of armour, which we must use agaist these most cruel and raging beasts. Therefore in that these blind buzzards and leaders of the blind, have set us naked and without armour before these invincible ‘and most mighty tyrants, they have not only delivered us unto them COMMENTARY ON GALATIANS. 297 to be devoured, but also have made us ten times greater and more wicked sinners, than either. thieves, whores, or murderers. F r it belongeth only to the Divine Power to destroy sin and to abolish death, to create righteousness and to give life. ‘They have attributed this divine power to our own works, saying, If thou do this work or that, thou shalt overcome sin, death, and the wrath of God: and by this means, they set us in God’s place, making us in very deed natu- rally, if I may so say, God himself. And herein the Papists, under the name of Christ, have showed themselves to be seven-fold more wicked idolaters, than ever were the Gentiles. (1 Pet. ii. 22.), For it happeneth to them, as it doth to the sow, which after she is washed, walloweth herself again in the mire. And as Christ saith, “ After they are fallen away from faith, an evil spirit entereth again into the house, out of the which he was driven, and taketh unto him seven worse spirits than himself, and there dwelleth: and then the latter end of that man is worse than the beginning.” (Luke, xi. 26.) Let us therefore receive this most sweet doctrine and full of com- fort, with thanksgiving, and with an assured faith, which teacheth that Christ bemg made a curse for us (that is, a siimer subject to the wrath of God), did put upon him our person, and laid our sms upon his own shoulders, saying, I have committed the sins which all men have committed —Therefore he was made a curse indeed according to the law, not for himself, but, as Paul saith, for us. For unless he had taken upon himself my sins and thine, and the sins of the whole world, the Jaw had had no right over him, which condemneth none but simmers only, and holdeth them under the curse. ‘Wherefore he could neither have been made a curse nor die, since the only cause of the curse and of death is sin, from the which he was free. But because he had taken upon him our sins, not by constraint, but of his own good will, it behoved him to bear the punishment and wrath of God, not for his own person, which was just and in- vincible, 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 sin- ful person, and gave unto us his innocent and victorious person: wherewith we being now clothed, are freed from the curse of the law. For Christ was willingly made a curse for us, saying, As touching my own person, I am blessed, and need nothing. But I will abase myself, and will put upon me your person (Phil. ii. 7); that is to say, your human nature; and [ will walk in the same among you, and will suffer death, to deliver you from death. Now, he thus bearing’ the sin of the whole world in our person, was taken, suffered; was crucified and put to death; and became a curse for us. But because he was a person divine and everlasting, it was impossible that death should hold him. Wherefore he rose again the third day from death, and now liveth for ever: and there is neither sin nor death found in him any more, but mere righteous- hess, life; and everlasting blessedness. VU 293)” COMMENTARY ON (ALATIANS. , is image and this mirror we must have continually before ug, an old the same with a steadfast eye of faith. He that doth so, hath this innocency and victory of Christ, although he be never so great a sinner. By faith only therefore we are made righteons; for faith layeth hold upon this innocency and thig victory of Christ. Look then how much thou believest this, so — thou dost enjoy it. If thou believe sin, death, aud the curse to be abolished, they are abolished. For Christ hath overcome and taken ‘away these in hunself, and will have us to believe, that like as in his own persoy there is now no sm nor death, even sq 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, qs it is indeed, but an imagimation, and a false illusion of the devil. For im very deed there is now no sin, no curse, no death, no devil to hurt us any more, for Christ hath vanquished and abolished all these thmgs.—Therefore the victory of Christ is most certain, and there is no defect in the thing itself, since it 1s most true, but in our incre- dulity: for to reason it is a hard matter to believe these inestimable good things and unspeakable riches. Moreover, Satan, with his fiery darts, and his ministers with their wicked and false doctrine, go about to wrest from us and utterly to deface this doctrine. And specially for this article, which we so diligently teach, we sustain the hatred and cruel persecution of Satan and of the world. For Satan feeleth the power and fruit of this article. And that there is no more sin, death, or malediction, since Christ now reigneth, we daily confess also in the creed of the Apostles, when we say, “ I believe that there is an holy church.” Whigh m- deed is notling else but as if we should say, I believe that there is no sin, no malediction, no death in the church of God. For they which do believe in Christ, are no sinners, are not guiity of death, but are holy and righteous, lords over sim and death, and living for eyer. But faith only seeth this: for we say, I believe that there is, an holy church. ‘ But if thou believe reason and thine own eyes, thou wilt judge clean contrary. For thou seest many things in the godiy which offend thee. Thou seest them sometime to fall inta sin, and to be weak in faith; to be subject unto wrath, envy, and such other evil affections; therefore the church is not haly. Bice the consequence. If I look upon mine own person, or the person of my brother, it shall never be holy. But if I behold Christ who hath sanctified and cleansed his church, then is it altogether holy: for he hath taken away the sins of the whole world. Therefore where sins are seen and felt, there are they indeed no sins, For, according to Paul’s divinity, there is no sin, no death, na malediction any more in the world but in Christ, who is the Lamh of God that hath taken away the sins of the world; who is made a curse, that he might deliver us from the curse. Contrariwise, ac- cording to philosophy and reason, sin, death and the curse, aye no where else but in the world, in the flesh, or in sinners. For a so- . COMMENTARY ON GALATIANS. 299 phistical divine can speak no otherwise of sin, than doth the heathen philosopher. Like as the colour, saith he, cleaveth in the wall, fven so doth sin in the world, in the flesh, or in the conscience ; therefore it is to be purged by contrary operations, to wit, by charity. But the true divinity teacheth that there is no sin in the world any more: for Christ, upon whom the Father hath cast the sins of the whole world, hath vanquished and killed the same in his own body: (Isa. litt. 6.) He once dying for sin and raised up again, dieth no more. ‘Therefore wheresoever is a true faith in Christ, there sin is abolished, dead, and buried. But where no faith im Christ is, there sin doth still remain. 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 their faith in Christ. This is therefore a strong and a mighty argument, which Paul here prosecuteth against the righteousness of works. It is not the law nor works that do deliver us from the everlasting curse, but Christ alone.—See therefore, good Christian reader, I beseech thee, that thou distinguish Christ from the law, and diligently mark how Paul speaketh and what he saith: « All,” saith he, “ which do not fulfil the law, are necessarily under the curse. But no man fulfilleth the law: therefore all men ‘are under the curse.” He addeth more- Over another proposition—“ Christ hath redeemed us from the curse of the law, being made a curse for us :” therefore it followeth, that the law and works do not redeem us from the curse, but bring us rather under the curse. Charity therefore (which, as the school- men say, giveth form and perfection unto faith) hath not only not redeemed us from the curse, byt rather it wrappeth us more and more in the curse. : This text then. is plaim, that all men, yea the apostles, prophets, and patriarchs, had remained under. the curse, if Christ had not set himself against sin, death, the curse of the law, the wrath and jude- ment of God, and overcome them in his own body: for no power of flesh and blood could overcome these huge and hideous monsters. But now, Christ is not the law, or the work of the law, but. a divine and human person, which took upon him sip, the condemnation of the law and death, not for himself, byt for us; therefore all the weight and force hereof consisteth im this word, “ for us.” We must not then imagine Chyist to be innggent, and as a private. person (as do the schoolmen, and almost all the fathers haye done), which is holy and righteous for himself only. ‘True it is indeed that Christ is a person most pure and unspotted: but thou must not Stay there; for thou hast not yet Christ, although thou know him. to be God and man: but then thou hast him indeed, when thou believest that this most pure and innocent person is freely given unto thee of the Father to be thy high-priest and saviour, yea rather thy, servant, that he putting off his inocency and holiness, and taking Wy sinful. person upon him, might bear thy sin, thy death, and thy o = v2 800 COMMENTARY ON GALATIANS. curse, and might be made a sacrifice and a curse for thee, that by this means he might deliver thee from the curse of the law. Ye see then with what an apostolic spirit Paul handleth this ar- gument of the blessing and of the -curse, whilst he not only maketh Christ subject to the curse, but saith also that he is made a curse. So in 2 Cor. v. he calleth him sin, when he saith, “ He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him.” And although these sentences may be well expounded after this manner: Christ is made a curse, that is to say, a sacrifice for the curse ; and sin, that is, a sacrifice for sin ; yet m my judgment it is better to keep the proper signification of the words, because there is a greater force and vehemency therein. For when a sinner cometh to the knowledge of himself indeed, he feeleth not only that he is miserable, but misery itself; nut only that he is a sinner, and is accursed, but even sin and malediction it- self. For it isa terrible thing to bear sm, the wrath of God, ma- lediction, and death. Wherefore that man which hath a true feeling of these things, as Christ did truly and effectually feel them for all mankind, is made even sin, death, malediction, &c. . Paul therefore handleth this place with a true apostolical spirit.— There is neither sophister, nor lawyer, nor Jew, nor Anabaptist, nor any other that speaketh as he doth. For who durst allege this place out of Moses, “ Accursed is every one that hangeth on a tree,” and apply it unto Christ? Like as Paul then applied this sentence to Christ, even so may we apply it unto Christ, not only that whole twenty- seventh chapter of Deuteronomy, but also may gather all the curses of Moses’ law together, and expound the same of Christ. For as Christ is imocent 1n this general law, touching his own person, So is he also in all the rest. And as he is guilty in this general law, in that he is made a curse for us, and is hanged upon the cross as a wicked man, a 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, but also was made a curse for us. This is to interpret the Scriptures truly and like an apostle. For a man is not able to speak after this manner without the Holy Ghost; that is to say, to comprehend the whole law in this one saying, “ Christ is made a clirse 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 m Christ. Wherefore this is indeed an apostolic and invincible argument, not taken out of one place of the law, but out of the whole law: which Paul also useth as a sure ground. Here we may see with what diligence Paul read the holy Scrip- tures, and how exactly he weighed every word of this place, “ In thy seed shall all the nations of the earth be blessed.” First, out of this word blessmg he gathered this argument: if blessing shall be COMMENTARY ON GALATIANS. 301 given unto all nations, then are all nations under the curse, yea the Jews also, who have the law. And he allegeth a testimony of the Scripture, whereby he proveth that all the Jews which are under the law, are under the curse : “ Cursed is every one that abideth not in all the things that are written in this book.” Moreover, he diligently weigheth this clause, “all nations.” Out of the which he gathereth thus: that the blessing belongeth not only to the Jews, but also to all the nations of the whole world. Seeing then it belongeth to all nations, it is impossible that it should be obtained through the law of Moses, forasmuch as there was no nation that had the law, but only the Jews. And although they had the law, yet were they so far off from obtaining the blessing through it, that, the more they endeavoured to accomplish it, the more they were subject to the curse of the law. Wherefore there must needs be another righteousness, which must be far more excellent than the righteousness of 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 seed,” he expoundeth afte? this manner: that a certain man should issue out of the seed of Abra- ham, that is to say, Christ, through whom the blessing should come afterwards upon all nations. Seeing therefore it was Christ that should bless all nations, it was he also that should take away the curse from them. But he could not take it away by the law; for by the law it is more and more increased. What did he then? He joined himself to the company of the accursed, taking unto him their flesh and their blood, and to set himself for a mediator between God and men, saying, Although I be flesh and blood, and now dwelt among the accursed, yet notwithstanding I am that blessed one, through whom all men must be blessed. So in one person he joineth God and man together, and being united unto us which were accursed, he was made a curse for us, and hid his blessing in our sin, in our death, and in our curse, which condemned him and put him to death. But because he was the Son of God, he could not be holden of them, but overcame them, led them captive and tri- umphed over them ? and whatsoever did hang upon the flesh, which for our sake he took upon him, he cartied it with him. Wherefore all they that cleave unto this flesh, are blessed and delivered from the curse, that is, from sin and everlasting death. They that understand not this benefit of Christ (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 necessary to salyation, 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 blessed, they, I say, are offended: for all this they understand nothing, or else they understand it carnally. For their minds are oceupied with other cogitations and fantastical unaginations, therefore these things seem unto them etrangé matters, U3 bs G5 COMMENTARY ON GALATIANS? + ¥ea even unto us which have received the fitst fruits of the Spirit, it» is impossible to understand these things perfectly; for they mightily fight against reason. nd a _ 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 between as a mediator, embracing us wicked and damnable sinners. He took upon him and bore all our evils, which should have oppressed and tormented us for ever; and these cast him down for a little while, and ran over his head like water,’ as the Prophet iw the person of Christ complaineth when he saith, ‘« Thy indignation sore presseth me, and thou hast vexed me with all. thy storms.” Again, “‘’fhine indignations haye gone over me, and thy terrors have troubled me.” By this means we being delivered from these everlasting terrors and anguish through Christ; shall en- Joy an everlasting and estimable peace and felicity, so that we be- lieve this, sil These are the reverend mysteries of the Scripture, which Moses also somewhat darkly in some places did foreshow : which also the Prophets and Apostles did know, and did deliver to their posterity. Fer this knowledge and benefit of Christ to come, the saints of the Old Testament rejoiced more, than we now do when he is so com- fortably revealed and exhibited unto us. , Indeed we do acknowledge that this knowledge of Christ and of the righteousness of faith, is an inestimable treasure; but we conceive not hereby such a full joy of spirit, as the Prophets and Apostles did. Hereof it cometh, that they, and especially Paul, so plentifully set forth and so: diligently taught the article of justification. For this is the proper office of an’ Apostle, to set forth the glory and benefit of Christ, and thereby to: raise up and comfort troubled and afflicted consciences. Verse 14. That the blessing of Abraham might come upon the Gentiles through Christ Jesus. Paul hath always this place before his eyes: “in thy seed, &e.”) —For the blessing promised unto Abraham, could not come upon the Gentiles, but only by Christ the seed of Abraham, and. that’ by ihis means, that it bechoved him to be made a curse, that this promise! suade unto Abrahain, “ In tly seed shall all nations be blessed,” might so be fulfilled. Therefore by no other means could. this be done that-here is promised, but that Jesus Christ must needs become’ a curse, aud jom 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 | have also forewarned you, that this word, blessing, is net in vain, as the Jews dream; who expound it to be but a salutation by werd of mouth or by writing. Lut Paul entreateth here of’ sin and righte- ousness, of death and life before God—He speaketh therefore of mes- COMMENTARY ON GALATIANS. 303 timable 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 blessmg. This is the iterit of conguence and worthiness ; these are the works preparative, whereby we obtain this righteous- ness, that Chiist Jesus was made a curse for us. For we are igno- tant of God, enemies of God, dead-in sin, and accursed: and what is our desert then? what can he deserve that is accursed, ignorant of God, dead in sins, and subject to the wrath and judgment of God?—When the Pope excommunicateth a man, whatsoever he doth is accounted accursed. How much more then may we say, that he is accursed before God (as all we are before we know Christ) which doth nothing else but accursed things?’ Wherefore there is no other way to avoid the curse, but to believe, and with assured confidence to say, Thou Christ art my sin and my curse, or rather I am thy sin, thy curse, thy death, thy wrath of God, thy hell: and contrariwise, thou art my righteousness, my blessing, my life, my grace of God, and my heaven. For the text saith plainly, “ Christ is made a curse for us.” Therefore we are the cause that he was made a curse; nay, rather, we are his curse. This is an excellent place, and full of spiritual consolation ; and albeit it satisfy not the blind and hard-hearted Jews, yet it satistieth us that are baptized and have received this doctrine, and concludeth most mightily, that we are blessed through the curse, the sin, and the death of Christ, that is to say, we are justified and quickened iinto life. So long as sin, death, and the curse do abide in us, sin terrifieth, death killeth, and the curse copdemneth us. But when these are translated and laid upon Christ’s back, then are all these evils made his own, and his benefits are made ours. Let us there- fore learn in all teniptations to translate sin, death, the curse, and all evils which oppress us, from. ourselves unto Christ : and again, from him unto ourselves, righteousness, mercy, life, and blessmg. For he beareth all our evils and our miseries: “ God the Father cast the ini- quities of us all,” as Isaiah the prophet saith, “ upon him :” and he hath taken them upon him willingly, which was not cuilty. But this he did, that he might fulfil the will of his Father, by the waich we are sanctified for ever. This is that infinite and unmeasurable mercy of God, which Paul would gladly amplify with all eloquence and plenty of words, but the slender capacity of man’s heart cannot comprehend, and much less utter that unsearchable depth and burning zeal of God’s love towards us.—And verily the inestimable greatness of God’s mercy, not only engendereth in us an hardness to believe, but also incredu- lity itself. For I do net only hear that this Almighty God, the creator and maker of all things, is good and merciful, but also that the same liigh sovereion Majesty was so careful for me a,damuable smmer, a child of wrath and of everlasting death, that he spared not his own dear Son, but delivered him to a most shameful death, that he hanging between two thieves, might be made a curse and sin for U4 , 304 COMMENTARY ON GALATIANS. me a cursed sinner, that I might be made blessed, that is to say, pe child and heir of God. Who can sufficiently praise and magnify thi exceeding great goodness of God? Not all the angels in heaven. Therefore the doctrine of the Gospel speaketh of far other matters than any book of policy or philosophy, yea, or the book of Moses himself; to wit, of the unspeakable and most divine gifts of God, which far pass the capacity and understanding both of men and angels. Verse 14. That we might receive the promise of the Spirit through faith. This is a phrase of the Hebrew: “ The promise of the Spirit :” that is to say, the Spirit promised. Now, the Spirit is freedom from the law, sin, death, the curse, hell, and from the wrath and judgment of God. Here is no merit or worthiness of ours, but a free promise and gift given through the seed of Abraham, that we may be free from all evils, and obtain all good things. And this liberty and gift of the Spirit we receive not by any other merits than by faith alone. Jor that only taketh hold of the promises of God, as Paul plainly saith in this place, “ that we might receive the promise of the Spirit, not by works, but by faith.” This is indeed a sweet and a true apostolic doctrine, which show- eth that those things are fulfilled for us, and now given to us, which many prophets and kings desired to see and hear. And such-like places as this one is, were gathered together out of divers sayings of the prophets, which foresaw long before in spirit, that all things should be changed, repaired, and governed by this man Christ. The Jews therefore, although they had the law of God, notwithstanding, besides that law, looked for Christ. None of the prophets or go- vernors of the people of God, did make any new law; but Eh, Samuel, David, and all the other prophets did abide under the law of Moses: they did not appoint any new tables, or a new kngdom and priesthood ; for that new change of the kingly priesthood of the law, and the worship, was referred and kept to Him only, of whom Moses had prophesied long before: “ ‘The Lord thy God shall raise up a Prophet unto thee of thine own nation and from among thy brethren: him shalt thou hear.” As if he should say, Thou shalt hear him only, and none besides hun. This the fathers wel] understood, for none could teach greater and higher points than Moses himself, who made excellent laws of high and great matters, as are the ten commandments, especially the first commandment: “ Lam. the Lord thy God: thou shalt have none other gods but me: thou shalt love the Lord thy God with all thy heart,” &c. (Exod. xx. 2.) This law concerning the loye of God, comprehended the very angels also. Therefore it is the head- spring of ail divine wisdom. And yet was it necessary notwith- standing, that another teacher should come, that is to say, Christ, which should bring and teach another thing far passing the excellent COMMENTARY ON GALATIANS. 305 laws; to wit, grace and remission of sins. This text therefore is full of power: for in this short sentence, “That we might receive the promise of the Spirit by faith,” Paul poureth out at once what- soever he was able to say. ‘Therefore when he can go no further (for he could not utter any greater or more excellent thing) he break- eth off, and here he stayeth. Verse 15. Brethren, I speak according to man: though it be but a man’s covenant, when it is confirmed, yet no man doth abroé gate it, er addeth any thing thereto. After this principal and invincible argument, Paul addeth anos ther, grounded upon the similitude of a man’s testament; which seemeth to be very weak, and such as the Apostle ought not to use for the confirmation of a matter of so great importance. For in high and weighty matters, we ought to confirm earthly things by di- vine things, and not divine and heavenly things by earthly and worldly things. And indeed it is true, that these arguments of all other are most weak, when we go about to prove and confirm hea- yenly matters with earthly and corruptible things, as Scotus is wont to do. A man, saith he, is able to love God above all things, for he loveth humself above all things; therefore much more is he able to love God above all things. For a good thing, the greater it is, the more it is to be loved. And hereof he inferreth, that a man is able, ex purrs naturalrbus, that is to say, even of his own pure natural strength, easily to fulfil that high commandment, “ Thou shalt love the Lord thy God with all thy heart,” &c. For, saith he, a man is able to love the least good thing above all things; yea, he setteth at nought his life, of all other thmgs most dear unto him, for a little vile money ; therefore he can much more do it for God’s cause. Ye have oftentimes heard of me, that civil ordinances are of God; for God hath ordained them and alloweth them, as he doth the sun, the moon, and other creatures. Therefore an argument taken of the ordinance of the creatures of God is good, so that we use the same rightly. So the Prophets have very often used similitudes and comparisons. taken of creatures, calling Christ the son; the church the moon; the preachers and teachers of the word the stars, Also there are many similitudes in the Prophets,. trees, thorns, flowers, and fruits of the earth. The New Testa- ment likewise is full of such similitudes. Therefore, where God's ordinance is in the creature, there may an argument be well bor= rowed and applied to divine and heavenly things. So our Saviour Christ, in Matt. vii. arguing from earthly things to heavenly things, when he saith, “(if ye then which are evil, can give to your children good gifts, how much more shall your Father which is in heaven, give good things to them that ask him?’ Like- wise Paul: “ We must obey men; therefore much more must we obey God.” (Acts, v. 29.) Jeremy also, in chap. xxxy. “ The 506 COMSIDNTARY ON GALATIANS. Recabites obeyed their father; how much more ought ye to have obeyed me :”~ Now, these things are appointed of God, and are his ordinances, that fathers should give unto their children, and that children should obey their parents; therefore such manner of argu- ments are good, when they are grounded upon the ordinante of God. But if they be taken from men’s corrupt affections, they are naught. Such is the argument of Scotus: I love the lesser good thing, therefore I love the greater more. I deny the consequence. For my loving is not God’s ordinance, but a devilish corruption. Iné deed it should be so, that I, loving myself or another creature, should much more love God the Creator; but it is not so. For the love wherewith I love myself is corrupt and against God. ‘This I say lest any man should cavil, that an argument taken of corruptible things, and applied to divine and spiritual matters, is no- thing worth. For this argument, as I have said, is strong enough, so that we ground the samé upon the ordinance of God, as we see in this argument which we have in hand. For the civil law, which is an ordinance of God, saith that it is not lawful to break or to change the testament of aman. Yea, it commandeth that the last will and testament of a man be straitly kept ; for it is one-of thé ho- lest and most laudable customs that are among men. Now, 'there- fore, upon this custom of man’s testament, Paul argueth after this manner: How cometh it to pass that man is obeyed, and not God ? Politic and civil ordimances, as concerning testaments and other things, are diligently kept. There nothmg is changed, nothing is added or taken away. But the testament of God is changed ; that is to say, his promise concerning the spiritual blessing, that is, con- cerning heavenly and everlasting things, which the whole world ought not only to receive with great zeal and affection, but also ought most religiously to reverence and honour. ‘This persuadeth vehe- mently, when we so argue from the examples and laws of men. Therefore he saith, I speak after the manner of men; that is to say, I bring unto you a similitude taken of the custom and manner of men. As if he should say, The testaments of men and such other corruptible things are straitly executed, and that which the Lord commandeth is diligently observed and kept. For when a man maketh his last will, bequeathing his lands aud goods to his’ heirs, and thereupon dicth, this last will is: confirmred and ratified by the death’ of the testator, so that nothmg may now be either added to it; or taken: from it, according to all law and equity. Now, if a man’s will be kept with so great fidelity, that nothing is added to it or taken from it after his death, how much more ought the last will of God to be faithfully kept, which he promiséd and gave unto Abraham and his seed after him? for when Christ died, then was it ¢ontirmed in him, and after his death the writing of his last testament was opened ; that is to say, “ the promised blessing of Abraham was preached among all nations dispersed throughout the whole world.” This’ was the last will and testament of God, the gteat testator, confirmed by the death of Christ ; therefore no man ought to change it or add COMMENTARY “ON “GAEATTANS. 307 any thing to it, as’ they that teach the law and. man’s ‘traditions: do for they say, Unless thou be circumcised, keep the law, do many works, and suffer many things, theu canst not’be saved. This isnot the last will and testament of God. For he said not unto Abraham, If thou do this or that, thou shalt obtain the blessing ; or, They that be circumcised and keep the law shall obtain the same : but he saith, “« In thy seed shall all the nations of the earth be blessed.” As’ if be should say, I of mere mercy do promise unto thee, that Christ shall come of thy seed, who shall bring the blessing upon all nations op- pressed with sim and death; that is to say, which shall deliver the nations from the everlasting curse, to wit, from sin and death, re- eeiving this promise by faith: “ In thy seed,” Ke. Wherefore, even as the false apostles were in time past; so are all the Papists and justiciaries at this day perverters and destroyers, not of man’s testa- nient, because they are forbidden by the law, but of God’s testa- ment, whom they fear nothing at all, although he be a consuming fire. For such is the nature of all hypocrites, that they will cbserve man’s law exactly; but the laws of God they do despise, and most avickedly transgress. But the time shall come when they shall bear an horrible judgment, and shall feel what it is to contemn and per- vert the testament of God. This argument then, grounded upen the ordinance of God, is strong enough. . Verse 16... Now to. Abraham and his seed were the promises made: Ee saith not, And to the seeds, as speaking of many: but, And - to thy seed, as of one, which is Christ. : Here by-a new name he calleth the promises of God miade unto Abraham, concerning Christ that should bring the blessing upon all nations, a.testament.» And indeed the promise is nothing else but a testament, not yet revealed but sealed up... Now, a testament is not a law, but a donation-or free gift. © For heirs look not for laws, ex- actions, or’any burdens to be laid‘ upon them by the testament, but they look for-the inheritance confirmed thereby. First of all therefore he expoundeth the words. Afterwards he applieth the similitude; aad standeth upon this: word “ seed.” There were no-laws given unto Abraham, saith he, but a testament was made-and delivered unto him ; that is to say, the promises were pro- nounced unto him -as touching the spiritual: blessing : therefore some- what was promised and given unto-him.’ If then-the testament of a - man ‘be kept, why should not rather the testament of God be kept? whereof the testament of. man is ‘but a sigh. Again, if we will keep the signs, why do we not rather keep the things which they signify? ‘Now the.promises‘are made unto him, not in all the Jews or in matty. seeds, but im: one seed; which is Christ. The Jews wit) not receive this interpretation of Paul: for they say ‘that the singular | number-is. here put for the plural, one for many.. But we elzdly recelve-this meaning ‘and interpretation of Paul, who: oftentimes re ~ $08 COMMENTARY ON GALATIANS. peateth this word “ seed,” and expoundeth this seed to be Christ 3 and this he doth with an apostolic spirit. Let the Jews deny it a4 much as they will; we notwithstanding have arguments strong enough, which Paul hath before rehearsed, which also confirm this thing, and they cannot deny them. Hitherto, as touching the simi- litude of God’s ordinance, that is to say, of man’s testament. Now he expoundeth and amplifieth the same. Verse 17. And this I say, that the law which was four hundred and thirty years after, cannot disannul the covenant that was confirmed before of God in respect of Christ, that it should make the promise of none effect. Here the Jews might object, that God was not only content to give promises to Abraham, but also after 430 years he made the law. God therefore mistrusting his own promises, as unsufficient to justify, addeth thereto a better thing ; that is to say, the law; to the end that when the same, as a better successor, was come, not the idle, but the doers of the law, might be made righteous. thereby. The law therefore which followed the promise, did abrogate the promise: Such evasions and starting-holes the Jews seek -out. To this cavillation Paul answereth very well and to the purpose, and strongly confuteth the same. The law, saith he, was given 430 years after this promise was made, “ In thy seed,” &c.; and it could not make the promise void and unprofitable. For the promise is the testament of God, confirmed by God himself in Christ so many years before the law. Now, that which God once hath promised and confirmed, he calleth not back again, but it remaineth ratified and sure for ever. . ; Why then was the law added? Indeed it was delivered so many ages after, to the posterity of Abraham, not to the ead he might through it obtain the blessing (for it is the office of the law to bring men under the curse, and not to bless; but that. there might. be in the world a ceriain people which might have the word and testimony of Christ, out of the which, Christ also, according to the.flesh, might be born; and that men being kept and shut up under the law, might sigh and groan for their deliverance through the seed of Abraham, which is Christ, which only should and could bless; that is to say, deliver all nations from sin and everlasting death. Moreover, the ceremonies commanded in the law, did foreshadow Christ. Where- fore the promise was not abolished either by the law, or by the e+ remonies of the law; but rather by the same, as by certéin seals it was for a time confirmed, until the letters themselves, or the writing of the testament, to wit, the promise, might be opened, and by the preaching of the Gospel might be spread abroad among all nations. But let us suffer the Jaw and the promise to encounter together, - ghd then shall we see which of them 1s the stronger; that is to say, whether the promise be able to abolish the law, or the law the pros 5 COMMENTARY ON GALATIANS. 308 mise. If the law abolish the promise, then it followeth, that we by our works make God a liar, and his promise of none effect. -For if the law do justify us, and deliver us from sin and death, and con- - sequently our works and our own strength accomplishing the law, then the promise made unto Abraham is utterly void and unprofit- able, and so consequently God is a liar and a dissembler. For when he which promiseth, will not perform his promise, but maketh it of none effect, what doth he else but show himself to be a liar and a dissembler? But it is unpossible that the law should make God a liar, or that our works should make the promise void; nay, rather it must needs be firm, and stable for ever (for God promiseth not in vain), although we were able to keep aud fulfil the law. And let us admit that ail men were as holy as angels, so that they should not . need the promise, which notwithstanding is impossibie ; yet must we think that the same promise abideth most sure and certain, or else God should be found a liar, which either hath promised in vain, or else will not or cannot perform his promises. Therefore, like as the promise was before the law, so is it far more excellent than the law. And Ged did excellently well m that he gave the promise so long before the law. Which he did of purpose and to this end, that it should not be said, that righteousness was given through the law, and not through the promise. For if he would that we should have been justified by the law, then would he have given the law 430 years before the promise, or else together with the promise. But now at the first he speaketh not a word as concerning the law, but at length after 430 years he giveth the law. In the mean while, all that time he speaketh only of his promises. Therefore the blessmg and free gift of righteousness came before the law through the promise: the promise therefore is far more excellent than the law. And so the law doth not abolish the promise, but faith in the promise, whereby the believers even before Christ’s time were saved, which is now published by the Gospel throughout the whole world, destroyeth the law, so that it cannot increase sin any more, terrify sinners, or bring them into desperation, laying hold upon the promise through faith. And in this also lieth a certain vehemency specially to be noted, that he expressly setteth down the number of 430 years. As if he would say, Consider with yourselves how long it was between the promise given, and the law. It is plain that Abraham received the promise a long time before the law. For the law was given to the people of Israel 450 years after. And this is an mvincible argu- ment gathered and grounded upon a certain time. And he speaketh not here of the law in general, but only of the written law. As if he would say, God could not then have regard to the ceremonies and works of the law, and give righteousness to the observers thereof. For as yet the law was not given, which commandeth ceremonies, requireth works, and promises life to those that observe them, say- ing, The man that shall do these things, shall live in them, And 310 COMMENTARY ON GALATIANS. although it promise such things, yet it followeth not therefore that we Giscin these promises : for it saith plainly he The man that shall do these things,” &c.. Now, it is certain that no man can do them. Moreover, Paut saith that, the law, cannot abolish the promise; there- fore that promise made unto Abraham: 430 years before the law, re- maineth firm and constant. And that the matter may be better un- derstood, I will declare the same by a similitude :—If a rich man, not constrained, but of his own good will, should adopt one to be his son, whom he knoweth not, and to wham he oweth nothing, and should appoint him to be the heir of all his lands and goods, and certain years after that he hath bestowed this benefit upon him, he should Jay upon him a law to do this or that; ke cannot now say that he hath deserved this benefit by his own works, sceing that many yeays before, he asked nothing, had received the same freely and of mere favour; so, God could not respect onr works and deserts going before righteousness: for the promise and the gift of the Holy Ghost was 430 years before the law. Hereby it appeareth that Abraham obtained not righteousness be- fore God through the law. For there was yet no ‘law. -If there were yet no law, then was there neither work nor merit. What then? Nothing else but the mere promise. This promise Abraham be- lieved, aud it was counted to him for righteousness. By the self- same means then that the father obtained this promise, the childrens do also obtain it and retain it, So say we also at this day: Our sins were purged by the death of Christ above a thousand and five hun- dred years ago, when there were yet no religious orders, no canon or ryle of penance, no merits of congruence and worthiness. We cannot now therefore begin to abolish the same by our own works and merits. Thus Paul gathereth arguments of similitudes, of a certain time, and of persons, so sure and strong on every side, that no man can deny them. Let us therefore arm and fortity our consciences with such-like arguments: for it helpeth us exccedingly to have them always ready in temptations. For they iead us from the Jaw and works, to the promise and to faith; from wrath to grace; from sin -to righteousness; and from death to life. Therefore these two things, as I do often repeat, to wit, the law aud, the promise, must he diligently distinguished. For in time, in place, and | in person, and generally in all other circumstances, they are separate as far asunder as heaven and. earth, the beginning of the world and the latter end. Indeed they are near neighbour 8, for they are joined together i in one man or in one soul ; but in the outward affection and. as touching their office, they ought to be separate far asunder; so that the law. may have dominion « over the flesh, and the promise may sweetly and comfortably reign in the conscience. When thoy hast thus appointed unto them both their own proper place, then thou walkest safely be- tween them both i in the heaven of the promise and in the earth of the Jaw. In spirit thou ‘walkest in the paradise of grace ei peace: in the COMMENTARY ON GALATIANS. 314 flesh thou walkest in the earth of works and of the cross. And now the troubles which the flesh is compelled to bear shall not be hard unto thee, because of the sweetness of the promise, which comforteth and rejoiceth the heart exceedingly. But now, if thou confound and mingle these two together, and place the law in the conscience, and the promise of liberty in the flesh, then thou makest a confusion (such as Was in popery): so that thou shalt not know what the law, what the promise, what sin, or what righteousness is. . Wherefore if thou wilt rightly divide the word of truth, thou must put a great difference between the promise and the law, as touching the mward affections and whole practice of life. Itis not for nought that Paul prosecuteth this argument so diligently: For he foresaw in spirit that this mischief should creep into the church, that the word of God should be confounded ; that is to say, that the promise should be mingled with the law, and so_ the promise should be utterly lost. For when the promise is mingled with the law, it is now made nothing else but the very law. Therefore ac- custom thyself to separate the promise and the law asunder, even in respect of time, that when the law cometh and accuseth thy con- science, thou mayst say, Lady law, thou comest not in season, for thou comest too soon: tarry ye until 420 years be expired, and when they are past, then come and spare not. But if thou come then, yet shalt thou come too late. For then hath the promise prevented thee 430 years: to the which I assent, and sweetly repose myself in the same. ‘Therefore I have nothing to do with thee: I hear thee not. For now I live with the believing Abraham ; or rather since Christ is now re- yealed and given unto me, | live in him, who is my righteousness, who also hath abolished thee, O law. And thus let Christ be always before thine eyes, as a certain summary of all arguments for the de- fence of faith, against the righteousness of the flesh, against the law, and against all works and merits whatsoever. Hitherto I have rehearsed almost all, but specially the principal ar guments which the Apostle Paul handieth in this Epistle, for the con firmation of this doctrine of justification. Among which, the argument as touching the promise made unto Abraham, and to the other fa- thers, is the weightiest and of great efficacy ; which Paul doth chiefly prosecute both here and in the Epistle to the Romans, the words whereof he diligently weigheth, and moreover entreateth both of the times and persons. A]so he standeth upon this word seed, applying the same unto Christ. Finally, he declareth by the contrary, what the law worketh ; namely, that it holdeth men under the curse. And thus he fortifieth the article of Christian righteousness with strong and mighty arguments. On the other side, he overthroweth the ar guments of the false apostles, which they used in defence of the righteousness of thelaw, and turneth them u pon their own heads; that is to say, whereas they contended that righteousness and life is ob- tained by the law, Paul showeth that it worketh nothing but maledic- tion and death inus. Ye contend, saith he, that the law is necessary to salvation. Have ye not read that it. saith, “ He that shall do » $12 COMMENTARY ON GALATIANS. these things shall live in them?” (Levit. xviii. 5.) Now, who is he that performeth and accomplisheth them?” No man living. There- fore, ‘‘ as many as are of the works of the law are under the curse.” (Gal. i. 10.) And again, in another place: “ The sting of death is sin, and the strength of sin is the law.” (1 Cor. xv. 56.) Now fol- Joweth the conclusion of all these arguments. Verse 18. For if the inheritance be of the law, rt is no more by the promise, Sc. So he saith in the fourth to the Romans, “ For if they which be of the Jaw be heirs, then is faith but vain, and the promise of none effect.” And it cannot otherwise be; for this distinction is plain, that the law is a thing far differing from the promise. Yea, natural reason, although it be never so blind, is compelled to confess, that it is one thing to promise, and another thing to require ; one thing to give, and another thing to take. ‘The law requireth and exacteth of us our works; the promise of the seed doth offer unto us the spiritual and everlasting benefits of God, and that freely for Christ’s sake. Therefore we obtain the inheritance or blessing through the promise and not through the law. For the promise saith, ‘ In thy seed shall all the nations of the earth be blessed. Therefore he that hath the law, hath not enough, because he hath not yet the blessing, without the which he is compelled to abide under the curse. ‘The law there- fore cannot justify, because the blessing is not jomed unto it. More- over, if the inheritance were of the law, then should God be found a har, and the promise should be in vain. Again, if the law conld ob- tain the blessing, why did God then make this promise, “ In thy seed, &c./” Why did he not rather say, Do this, and thou shalt receive the blessing? or else, by keeping of the law, thou mayest deserve everlasting life? This argument is grounded upon -con- traries : the inheritance is given by the promise ; therefore not by the law. nape Verse 18. But God gave it unto Abraham by promise. Tt cannot be denied but that God, before the law was, gave unte Abraham the inheritance or blessing by the promise; that is to say, remission of sins, righteousness, salvation, and everlasting life, that we would be sons and heirs of God, and fellow-heirs with Christ. For it is plainly said in Genesis, ‘In thy seed shall all nations be blessed.” ‘There the blessing is given freely without respect of the law or works. For God gave the mbheritance before Moses was born, or before any man had yet once thought of the law. Why vaunt ye then, that righteousness cometh by the law, seeing that righteousness, life, and salvation, was given to your father Abraham without the law, yea before there was any law? He that isnot moved with these things is blind and ebstinate. But this argument of the ~~ > COMMENTARY ON GALATIANS. 313 promise I have before handled more largely, and therefore I will but touch it by the way. ; tay Hitherto we have heard the principal part of this Epistle. Now the Apostle goeth about to show the use and office of the law, adding certain similitudes of the schoolmaster, and of the little heir: also the allegory of the two sons of Abraham, Isaac and Ishmael, &c. Last of all he setteth forth certain precepts concerning manners. Verse 19. Wherefore then serveth the law 2 When we teach that a man is justified without the law and works, then doth this question necessarily follow: Lf the law do not justify, why then was it given? Also; Why doth God charge us and burden us with the law, if it do not justify? What is the cause that we are so hardly exercised and vexed with it, if they which work but one hour, are made equal with us that have born the heat and bur- den of the day? When as that grace is once published unto us which the Gospel setteth out, by and by ariseth this great murmuring 5 without the which the Gospel cannot be preached. The Jews had this opinion, that they should be justified thereby. Therefore when they heard that the Gospel was preached concerning Christ, who came into the world to save, not the righteous, but sinners, and that they should go before them into the kingdom of God (Matt. xsii. 31), they were wonderfully offended, complaining that they had born the heavy yoke of the law so many years with great labour and toil, and that they were miserably vexed and oppressed with the tyranny of the law, without any profit, yea rather to their great hurt: again, that the Gentiles, who were idolaters, obtained grace without any labeur or ~ travail. So do our Papists murmur at this day, saying, What hath it profited us that we have lived in a cloister twenty, thirty, or forty years; that we have vowed chastity, poverty, obedience; that we have said so many psalters, and so many canovical hours, and so many masses; that we have so punished our bodies with fasting, prayers, chastisements, Xc. if a husband, a wife, a prince, a gover- nor, a master, a scholar, if an hireling or a drudge bearing sacks, if a wench sweeping the house, shall not only be made equal with us, but also be accepted as better and more worthy before God than we ? This is therefore an hard question, whereunto reason cannot au swer, but is greatly offended with it. Reason after a sort under- Standeth the righteousness of the Jaw, which also it teacheth and urgeth, and imagineth that the doers of it are righteous ;_ but if un- derstandeth not the office and end of the law. Therefore when it heareth this sentence of Paul, which is Strange and unknown to the world, “that the law was given for transgressions,” thus it judgeth : ~ Paul abolisheth the law, for he saith that we are not justitied through it: yea, he is a blasphemer against God which gave the law, when he saith, “that the law was given for transgressions.” Let us live therefore as Gentiles which have ng law. « Yea, let us sin and abide 5 S14 COMMENTARY ON GALATIANS. *n sin, that grace may abound :” also, “ Let us do evil, that good may come thereof.” This happened to the Apostle Paul. And the self same happeneth at this day unto us. For when the common people hear out of the Gospel, that righteousness cometh by the mere grace of God through faith only, without the law and without works, they gather by and by of it, as did the Jews m times past, If the law do not justify, then let us work nothing ; and this do they truly perform. What should we then do? This impiety doth indeed very much vex us, but we cannot remedy it. For when Christ preached, he must needs hear, that he was a blasphemer and a seditious person; that is to say, that through his dectrine he deceived men, and made them rebels against Cesar. The self-same thing happened to Paul and all the rest of the Apostles. And what marvel is it if the world in like manner accuse us at thisday? Let it accuse us, let it slander us, let it persecute us and spare us not ; yet must not we therefore hold our peace, but speak freely, that afflicted consciences may be de- livered out of the snares of the devil. And we must not regard the foolish and ungodly people, in that they do abuse our doctrine: for; whether they have the law or no law, they cannot be reformed. But we must consider how afflicted consciences may be comforted, that they perish not with the multitade. If we should dissemble and hold our peace, miserable and atHicted consciences should have no comfort, which are so entangled and snared with men’s laws and traditions, that they can wind themselves out by no means. As Paul therefore, when he saw that some resisted his doctrine, and other some sought the liberty of the flesh, and thereby became worse, comforted himself after this sort: that he was an Apostle of Jesus Christ, sent to preach the faith of God’s elect ; and that he must suffer all things for the elect’s sake ; that they also might obtain salvation ; so we, at this day, do all thmgs for the eleet’s sake ; we know to be edified‘and comforted through our doctrme. But as for the dogs and swine, of whom the one sort persecuteth our doctrme, and the other sort treadeth under foot the liberty which we have in Christ Jesus, I am so offended with them, that in all my life, for their sakes, I would not utter so much as one word; but I would rather wish that these swine, together with our adversaries the dogs, were yet still subject to the Pope’s tyranny, rather than that the holy name of God should be so blasphemed and evil spoken of through them. Therefore, albeit not only the foolish and ignorant people, buf they also which seem, in their own conceits, to be very wise, do argue after this sort: If the law do not justify, then it is in vain and of none effect ; yet is it not therefore true. For, like as this conse=. quence is nothing worth, money doth not justify, or make a man righteous, therefore it is unprofitable: the eyes do not justify, there- fore they must be plucked out; the hands make not a man righteous, therefore they must be cut off. So is this naught also. ‘Lhe law doth not justify, therefore it is unprofitable : for we must attribute COMMENTARY ON GALATIANS. — «ONS: unto every thing his proper effect and use. We do not therefore de- stroy or condemn the law, because we say. that it doth.not justify ; but we answer otherwise to this question, ‘I’o what end then serveth the law? than our adversaries do, who do wickedly and perversely counterfeit an office and use of the law, which belongeth not unto it, Against this abuse and forged office of the law we dispute, and an swer with Paul, that “ the law doth not justify.” But, in so saying, we affirm not that the law is unprofitable, as they do by and by gather. If the law do not justify, say they, then it is given. in vain. No, not so. For it hath its proper office and use; but not that which: the adversaries do imagine, namely, to make men_ righteous; but it accuseth, terrifieth, and condemneth them. We say with Paul, that the law is good, if a man do rightly use it; that is to say, if he use the lawas the law. "If I give unto the law his proper defi- nition, and/keep it within the compass of his office and use, it is an excellent thing. But if [ translate it to another use, and attribute that unto it which | should not, then do I not only pervert the law; but also the whole Scripture. 7 Therefore Paul fighteth here against those pestilent hypocrites, who could not abide this sentence, “The law was added for transgres- sions.” For they think that the office of the law is to justify. And- this is the general opinion of man’s reason among the sophisters and throughout the whole world, that righteousness is gotten through the works of the law. And reason will by no means suffer this pernicious opinion to be wrested from it, because it understandeth not the righ- teousness of faith. Hereof it cometh that the Papists both foolishly and wickedly do say, the church hath the law of God, the traditions of the fathers, the decrees of councils: if it live after them, it is holy. No man shall persuade these men, that, when they keep these things, they please not God, but provoke his wrath. To conclude: they that trust in their own righteousness, think to pacify the wrath of God by their will-worship and voluntary religion. ‘Therefore this opinion of the righteousness of the law is the sink of all evils, and the sin of sins of the whole world. -For gross sins and vices may be known and so amended, or else repressed by the punishment of the magistrate. But this sin, to wit, man’s opinion concerning his own righteousness, will not only be counted no sin, but also will be esteemed for an high religion and righteousness. 'Lhis pestilent sin, therefore, is the mighty power of the devil over the whole world, the very head of the serpent, and the snare whereby the devil entangleth and holdeth all men cap- tive. For naturally all men have this opinion, that they are made righteous by’ keeping of the law. Paul therefore, to the end he might show the true office and use of the law, and might root out of men’s hearts that false opinion concerning the righteousness thereof, answereth to this objection, Wherefore then serveth the law, if it jus- " tify not? after this sort: It was not given to make men righteous, saith he, but, vn x. 316 COMMENTARY ON GALATIANS, Verse 16. It was added because of transgressions. As things are divers and distinct, so the uses thereof are divers and distinet ; therefore they may not be confounded. For, if they be, there mast needs be a confusion of the things also. A woman may not wear a man’s apparel, vor a man a woman’s attire. Let a man do the works that belong to a man, and the woman the works that belong toa woman. Let every man do that which his voeation and office requireth. Let pastors and preachers teach the word of God purely. Let magistrates govern their subjects, and let subjects obey their magistrates. Let every thing serve in his due place and order. Let the sun shine by day; the moon and the stars by night. Let the sea give fishes ; the earth grain ; the woods wild beasts and trees, Suc. Tn like manner let not the law usurp the office and use of another, that is to say, of justification ; but let it leave this only to grace, to the promise, and to faith. What is then the office of the law? Trans- gressions ; or else, as he saith im another place, “ the law entereth m, that sin should abound.” (Rom. v. 20.) A goodly office forsooth ! “<'The law,” saith he, “ was added for transgressions ;” that is to say, it was added besides and after the promise, until Christ the seed should come, unto whom it was promised, Of the double Use of the Law. Herre you must understand that there is a double use of the law. One iscivil ; for God hath. ordained eivil laws, yea, all laws, to punish transgressions. Every law then is given to restrain’sm. If if restrain sin, then it maketh men righteous. No, nothing less. For m that I do not kill, I do not conmmit adultery, I do not steal, or m that I ab- stain from other sins, I do it not willingly or for the love of virtue, but T fear the prison, the sword, and the hangman. These do bridle and restraim me that 1 sin not, as bonds and chains do restrain a lion or a bear, that he tear and devour not every thing that he meeteth : there- fore the restraining from sin is not righteousness, but rather a signifi- cation of unrighteousness. For, as a mad or a wild beast is bound, lest he should destroy every thing that he meeteth ; even so the law doth bridle a mad and a furious man, that he sm not after his own lust. This restramt showeth plainly enough, that they which have. need of the law (as all they have which are without Christ) are not righteous, but rather wicked and mad men, whom it ismecessary, by the bonds and prison of the law, so to bridle, that they sin not. Therefore the law justifieth not. The first use then of the law is, to bridle the wieked. For the devil reigneth throughout the whole church, and enforeeth men to alk, kinds of horrible wickedness. Therefore God hath ordained magis- ‘trates, pareuts, ministers, laws, bonds, and all civil ordinances, that, if they can do no more, yet, at the least, they may bind the devil's rp. —<_ COMMENTARY ON GALATIANS: aig hands, that he rage not in his bondslaves after his own lust: Like as. therefore they that are possessed, in whom the devil mightily reigneth, are kept im bonds and chains, lest they should hurt other; even so, in-the world, which is possessed of the devil, and carried headlong: into all kinds of wickedness, the magistrate is present with his bonds and chains ; that is to say, with his laws, binding his hands and feet, that he run not headioug mto all mischief. And, if he swffer not liim- self to be bridled after this sort, then he loseth his head. This civil restraint is very necessary, and appointed of God, as well for publie peace, as for the preservation of all things, but specially lest the course of the Gospel should be hindered by the tumult and seditions of wicked, outrageous, and proud men. But Paul! entreateth not here of this civil use and office of the law. It is indeed very necessary, but it justitieth not. For, as a possessed or 2 mad man is not there- fore free from the snares of the devil, or well in his mind, because he fiath his hands and his feet bound, and can do no hurt ; even so, the world, although it be bridled by the law from outward wickedness and mischief, yet it is not therefore righteous, but still continueth wicked; yea, this restraint showeth plainly that the world is wicked and out- rageous, stirred up and enforced to all wickedness by this prince the devil; for, otherwise, it need not be bridled by laws that it should not sin. a Another use of the law is divine and spiritual, which is (as Pauk saith) “ to increase transgressions ;” that is to say, to reveal unto a man his sin, his blindness, his misery, his impiety, ignorance, hatred and contempt of God, death, hell, the judgment and de- served wrath of God. Of this use the Apostle entreateth notably in the seventh to the Romans. ‘This is altogether unknown to hypo- § 330 COMMENTARY ON GALATIANS. his use, without the veil, and then it killeth. For man’s heart cannot abide the law in his true use without the veil. It behoveth . thee therefore, if thou look to the end of the law without the veil, either to lay hold on that blessed seed by faith ; that is to say, thou must look beyond the end of the law unto Christ, which is the ac- complishment of the law, which may say unto thee, The law hath ter- ritied thee enough; be of good comfort, my son, thy sins are forgiven thee (whereof I will speak more anon), or else surely thou must have Moses for thy mediator, with his veil. - For this cause Paul saith, “A mediator is not a mediator for one.” For it could not be that Moses should be a mediator of God alone, for God needeth no mediator. And again, he is not a mediator of the people only, but he doth the office of a mes diator between God and the people, which were at variance with God. For itis the office of a mediator to pacify the party that is offended, and to reconcile unto him the party that is theoffender, Not- withstanding, Moses is such a mediator, as I have said, as doth nothing else but change the voice of the law, and maketh it tolerable, so that the people may abide the hearing thereof, but he giveth no power to accomplish the same.. To conclude : he is a mediator of the veil, and therefore he giveth no power to perform the law, but only in the veil. Therefore his disciples, in that he is a mediator of the veil, must always be hypocrites. But what should have come to pass, think ye, if the law had been given without Moses, either else before or after Moses, and that there had been no mediator, and moreover, that the people should neither have been suffered to fly, nor to have a mediator ? Here the people being beaten down with intolerable fear; should either have perished forthwith, or if they should have escaped, there must needs have come some other mediator, which should have set himself between the law and the people, to the end that both the people might be preserved, and the law remain in his force, and also an atonement might be made between the law and the people. Indeed Moses cometh in the mean time, and is made a mediator; he putteth on a veil and covereth his face ; but he cannot deliver over men’s con- sciences from the anguish and terror which the law bringeth. 'There- fore when the poor sinner at the hour of death or in the conflict of conscience feeleth the wrath and judgment of God for sin, which the law revealeth and increaseth : here, to keep him from desperation, setting Moses aside with his law, he must have had a mediator which may say unto him, Although thou be a simer, yet shalt thou remain, that is, thou shalt not die, although the law, with his wrath and ma- Jediction, do still remain. . This mediator is Jesus Christ, which changeth not the voice of the Jaw, nor hideth the same with a veil as Moses did, nor leadeth me __ out of the sight of the law; but he setteth himself against the wrath of the law and taketh it away, and satisfieth the law in his own body by himself. And by the Gospel he saith unto me, “ Indeed ‘the law COMMENTARY ON GALATIANS. Pe Soe threateneth unto thee the wrath of God and eternal death ; but be not atraid ; fly not away, but stand fast : I supply and perform all things for thee: I satisfy the law for thee.” There is a- mediator which far excelleth Moses, whosetteth himself between God being offended, and the offender. ‘The intercession of Moses here profiteth nothing; he hath done his office, and he with his veil is now vanished away. Here the miserable sinner being utterly desperate, or a man now ap- proaching unto death, and God being offended, do encounter together. ‘Therefore there must come a far other mediator than Moses, which may satisfy the law, take away the wrath thereof, and may reconcile unto God which is angry, that poor sinner, miserable and guilty of eternal death. _ OF this mediator Paul speaketh briefly when he saith, “ A mediator is not a mediator for one.” For this word mediator properly signi- fieth such a one as doth the office of a mediator between the party that is offended and the offender. We are the offenders. God, with his law, is he which is offended. And the offence is such, that God can- not pardon it, neither can we satisfy for the same. Therefore, be- tween God (who of himself is but one) and us, there is wonderful discord. Moreover, God cannot revoke his law, but he will have it observed and kept. And we, which have transgressed the law, cannot fly from the presence of God. Christ therefore hath set him- self a mediator between two which are quite contrary and separate asunder with an infinite and everlasting separation, and hath recon- ciled them together. And how hath he done this? “He hath put away (as Paul saith im another place) the hand-writing which was against us, which by ordinances, that is, by the law, was contrary unto. us, and he hath taken it and fastened it to the cross, and hath spoiled principalities and powers, and hath made a show of them openly, and hath triumphed over them by himself.” Therefore he is not a mediator of one, but of two, utterly disagreeing between them- selves. Biles This is also a place full of power and eificacy to confound the righteousness of the-law, and to teach-us, that, in the matter of jus- tiheation, it ought to be utterly removed out of our sight. Also this word mediator ministereth sufficient matter. to prove that the Jaw justifieth not: for else what need should we have of a medi- ator’ Seeing then that man’s. nature cannot abide the hearing-of the law, much less is it able to accomplish the law, or to agree with the law. _ This doctrine (which Ido so often repeat, and -not without te- diousness do still beat into your heads) is the true doctrine of the law, which every Christian ought with all diligence to learn, that he may be able truly to define what the law is, what is the true use and office, what are the limits, what is the power, the time, and the end thereof. For it hath an effect clean contrary to the judgment of all men; which have this pestilent and pernicious opinion naturally rooted in them,*that the law justifieth, Therefore I fear lest this xg $32 COMMENTARY ON GALATIANS. floctrine will be defaced and darkened again when we are dead. For> the world must be replenished with horrible darkness and errors before the latter day come. |; vt Whoso therefore is able to understand this, let him understand it, that the law, im true Christian divinity, and in his true and proper definition, doth not justify, but hath quite a contrary effect. Tor it showeth and revealeth unto us ourselves ; -it setteth God before us in his anger ; it revealeth God’s wrath, it terrifieth us ; and it doth not only reveal sin, but also mightily increaseth sin, so that where sin was before but little, now: by the law, which bringeth the same to light, it becometh exceeding sinful ; so that a man now beginneth to hate the law and fly from it, and with a perfect hatred to abhor God the maker of the law. ‘This is not to be justified by the law (and that reason itself is compelled to grant), but to commit a double sin against the law : first, not only to have a will so disagreemg from the law that thou canst not hearit, but also to do contrary to that which it commandeth ;. and secondly, so to hate it, that thou wouldst wish it were abolished, together with God himself, who is the author thereof, and absolutely good. \ é, Now what greater blasphemy, what sin more horrible, can be ima- gined than to hate God, to abhor his law, and not to suffer the hearing thereof, which notwithstanding 1s good and holy ? ‘For the history doth plainly witness that the people of Israel refused to hear that excellent law, those holy and most gracious words, namely, “ I am the Lord thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt have none other gods, &c. ‘Showing mercy to thousands, &c. Honour thy father and thy mother, that it may go well with thee, and that thy days may be pro- longed upon the earth,” &c. (Exod. xx. 2. Deut. v. 5); and that they had need of a mediator. ~They could not abide this most ex- cellent, perfect, and divine wisdom, this most gracious, sweet, and comfortable doctrine. - “ Let not the Lord speak unto us,” say they,’ “lest we die. Speak thou unto us,” &c. Doubtless it is a marvel- lous thing that a man cannot hear that which is his whole felicity, namely, that he hath a God, yea and a mereiful God, which will show: mercy unto him in many thous.:ds of generations, &e. And’ moreover that he cannot abide that which is his chief safety and de- fence, namely, “ Thou shalt not kill. Thou shalt not commit adul- tery. Thou shalt not steal.” For by these words the Lord hath de- fended and fortified the life of man, his wife, his children, and his’ goods, as it were, with a wall, against the force and violence of the wicked. oie . Prvek.s. us The law then can do nothing, saving that by his light it lighteneth. the conscience, that it may know sim, death, the judgment and the’ wrath of God. Before the law come, I am secure. I feel no sin.” But when the law cometh, sin, déath, and hell, are revealed unto me,’ This is not to be made righteous, but guilty and the enemy of God, to be condemned to death and hell-fire. The principal point there- * ¥ COMMENTARY ON GALATIANS. , Bs. fore of the law in true Christian divinity is to make men not better: but worse ; that is to say, it showeth nnto them their sm, that by the! knowledge thereof they may be humbled, territied, bruised and ‘broken, and by this means may be driven to seek comfort, and so to come to that blessed seed. Verse 20. But God 7s one. God offendeth no man, and therefore needeth no mediator. But we offend God, and therefore we have need of a mediator, not Moses, but Christ, which speaketh far better things for us, &c. Hitherto he hath continued in his digression. Now he returneth to his purpose, Verse 21. Is the law then against the promise of God? . Paul said before, that the law justifieth not. Shall we then take away the law? No, notso. For it bringeth with it a certain‘com- modity. What is that? It bringeth men unto the knowledge of them- selves. It discovereth and increaseth sm, &c. Here now ariseth another objection : If the law do nothing else but make men worse, in showing unto them their sin, then it is contrary to the promises of God. For it seemeth that God is but only provoked to anger, and offended through the law, and therefore he regardeth not, nor per- formeth his promises. We Jews have thought the contrary, to wit, that. we are restrained and bridled by this external discipline, to the end that God, being provoked thereby, might hasten the performing of his promise, and that by his discipline. we might deserve the promise. $ Paul answereth: It is nothing so. But contrariwise, if ye have regard to the law, the promise is rather hindered. For natural reason offendeth God, which so faithfully promiseth, while it will not heay his goodand holy Jaw. Forit saith, “ Let not the Lord speak unto us,” &c. How can it’be then that God should perform his promise unto, those, which not only receive not his law and his discipline, but also with a mortal hatred do shun it and fly from it? Here there- fore, as I said, riseth this objection: “Is the law against the promise of God?” This objection Paul toucheth by the way, and briefly answereth, saying : ‘ Verse 21, God forbid, _, Why, so? first, for that God maketh no promise unto us because of our worthiness, our merits, our good works ; but for his own goods hess and mercies sake in Chyist. He saith not to Abraham, “ All x¥ 3 534 COMMENTARY ON GALATIANS. nations shall be blessed in thee because thou hast kept the law,” But when he was uncircumcised, had no law, and was yet an idolater, he said unto him, “Go out of thine own land, &c. I will be thy protector,” &c.—Also, “ In thy seed shall all nations be blessed.” (Gen, xil. 1. xv. 1, 12,18.) These are absolute and mere promises which God freely giveth unto Abraham, without any condition or respect of works, either going before or coming after. ‘this maketh especially against the Jews, which think that the pro- mises of God are hindered because of their sins. “ God,” saith Paul, “doth not slack his promises because of our sins, or hasten the same for our righteousness and merits. He regardeth neither the one nor the other.” Wherefore, although we become more sinful, and are brought into greater contempt and hatred of God by means of the law, yet notwithstanding God is not moved thereby to defer his promise. For his promise doth not stand upon our worthi- ness, but upon his only goodness and mercy. ‘Therefore, where the Jews say, the Messias is not yet come, because our sins do hinder his coming, it isa detestable dream. As though God should become unrighteous because of our sins, or made a liar because we are liars. He abideth always just and true; his truth therefore is the only cause that he accomplisheth and performeth his prom se. ' Moreover, although the law do reveal and increase sin, yet is it not against the promises of God, yea rather it confirmeth the promises — For as concerning his proper work and end, it humbleth and prepareth a man (so that he useth it rightly) to sigh and seek for mercy. For when sin is revealed to a man and so increased by the law, then he beginneth to perceive the wickedness and hatred of man’s heart against the law, and agamst God himself the author of the law. Then he feeleth indeed that not only he loveth not God, but also hateth and blas- phemeth God who is full of goodness and mercy, and his law which is just and holy. Thenis he constraimed to confess that there is no good thing in him. And thus, when he is thrown down and humbled by the law, he acknowledgeth himself to be most miserable and damnable. When the law therefore coustraineth a man so to acknow- ledge his own corruption, and to confess his sin from the bottom of ‘ his heart, then it hath done his office truly, and his time is accom- - plished and ended; and now is the time of grace, that the blessed seed may come to raise up and comfort him that 1s so cast down and humbled by the Jaw. After this manner the law is not against the promises of God. For, first, the promise hangeth not upon the law, but upon the trath and mercy of God only andalone. Secondly, when the law is im his chief end and ofiice, it humbleth a man, and, m humbling him, it maketh him to sigh and groan, and to seek the hand and aid of the mediator, and maketh his grace and his mercy exceeding sweet and comfortable (as is said, “ Thy mercy is sweet” (Ps. cix.), and this gift precious and inestimable. And by this means it prepareth ns, and maketh us apt tq apprehend and to receive Christ. For, as the poet saith, * = COMMENTARY ON GALATIANS. a. Dulcia non meruit, qui non gustavit amara : That is, : Whoso hath not tasted the things that are bitter, ; Is not worthy to taste the things that are sweeter. ‘There is a common proverb, that hunger is the best cook. Like as therefore the dry earth coveteth the rain, even so the law maketh troubled and afflicted souls to thirst after Christ. To such, Christ savoureth sweetly ; to them he is nothing else but joy, conso- lation, and life. And there beginneth Christ aud his benefit rightly to be known. This is then the principal use of the law, namely, when a man can : so use it, that it may humble him and make him to thirst after Christ. And indeed Christ requireth thirsty souls, whom he most lovingly and graciously allureth and calleth unto him when he saith, “ Come unto me all ye that labour, and are heavy laden, and I will refresh you.” (Isaiah, Ixi. 1. Luke, iv. 18.) He delighteth therefore to water these dry grounds. He poureth not his waters upon fat and rank ground, or such as are not dry and covet no water. His benefits are inesti- , mable, and therefore he giveth them to none but unto such as have need of them, and earnestly desire them. He preacheth glad tidings to the poor : he giveth drink to the thirsty. “If any thirst,” saith St. John, “let him come unto me,” &c. “ He healeth the broken- ~ hearted,” &c. (John, vii. 37. Psal. exlvii. 3.) That is, he com- forteth those that are bruised and afflicted by the law. Therefore the law is not agaist the promises of God, Verse 21. For if there had been a law given which bringeth life, surely righteousness should have been by the law. Pre 8S i ¥4 $36 COMMENTARY ON GALATIANS. they have this pestilent gloss always ready (whereby they pervert the places of Paul concerning the law, which revealeth sin and engen- dereth wrath,»that is to say,‘ the ten’ commandments), that Paul speaketh only of the ceremonial and not of the moral law. But Paul speaketh plainly when he saith, “ If a law had been given,” &e. And he excepteth no law. - Wherefore’ this gloss 6f the Papists is not worth a rush. For the laws of the ceremonies were as well com- manded of God and as strictly kept, as the moral laws. The Jews~ also kept circumcision as precisely as they did the sabbath-day. It is evident enough therefore that Paul speaketh of the whole Taw. ac) ‘These words of the Apostle are sung and ‘said in the Papacy and in all their churches, and yet notwithstanding they both teach and live quite contrary. Paul-saith simply, ‘that no law was given to quicken and to bring life : but the Papists teach the contrary, and affirm that many and infinite laws are given to’ quicken and to bring life. Al- though they say not this in plain words, yet in very deed such is their opinion, .as their monkish religion doth plainly witness, besides many other Jaws and traditions of nten, their works and merits before grace ~ and atter, and mmumerable wicked ceremonies and false worshippings, — which they have devised of their own heads ; and those‘only have they preached, treading the Gospel under their feet, and assuredly promis- ~ Ing grace, remission of sins, and life everlasting to all such as should _ keep and accomplish the same. This, I say, cannot be denied: for — their bocks which are yet extant, give certain testimony thereof. But contrariwise we affirm with Paul that there isno law, whether it be man’s law or God’s law, that giveth life. Therefore we put — as great difference between the law. and righteousness, as is between : life and death, between heaven and hell. And the cause that moveth - us soto affirm, is that plain and evident place of Paul, where he saith, that the law is not given to justify, to give life, and to save, but only to kill and to. destroy, contrary to the opinion of all men: for natu- rally they can judge no otherwise of the law, but that it is given to work righteousness-and to give life and salvation. i This difference of the offices of the law and of the Gospel keepeth al] Christian doctrine in his true and proper use. ~ Also it maketh a faithful man judge over all kinds of life, over the laws and decrees of — all men, ard over all doctrine whatsoever, and it giveth them power to try all manner of spirits. On the other side, the Papists, Lecause, — they confound and mingle the law and the Gospel together, can teach © no-certainty touching faith, works, the states and conditions of life, - nor ef the difference of spirits. BE A i sey Now therefore, after that Paul hath prosecuted his confutations, and arguments: sufficiently and*in good order, he teacheth that the Jaw (if ye consider his true and perfect use) is nothing else but as a certain schoolmaster to lead us unto righteousness. For it humbleth _ men, it prepareth and maketh them apt to receive the righteousness of Christ, when it doth his own proper work'and office, that is, when it maketh them guilty, terrifieth and bringeth theni to the knowledge of sm, wrath, death, and hell. For when he hath done this, the Opi= _ ~ COMMENTARY. ON, GALATIANS., nion of man’s own righteousness and holiness vanisheth away, and Christ with his benefits beginneth to wax sweet unto him. Where- fore the law is not against the promises of God, but rather confirmeth them. ‘True it is, that it doth not accomplish the promise, nor bring righteousness ; notwithstanding, it humbleth us with his exercise and! office, and so maketh us more thirsty and more apt. to receive ‘the; ’ benefit of Christ. Therefore, saith he, if any law had been given which might haye brought righteousness, and through righteousness: lite (for no man can obtain life except first he be righteous), them: indeed righteousness should come by the law. Moreover, if. there: were any state of life, any work, any religion, whereby a man might: obtain remission of sins, righteousness, and life, then should these, things indeed justify and give life. But this is impossible: for ! Verse 22. The Scripture hath concluded ‘all men under sim. Where? First, the promises themselves as touching Christ, a; Genesis, 1i1. “‘ The seed of the woman shall break the head of the ser= pent.” And Gen. xxii. “In thy seed,” &c. Wheresoever then is any promise in the Scriptures made unto the Fathers coneerning | Christ, there the blessing is promised, that is, righteousness, salvation,» and eternal life. Therefore by the contrary it is evident, that they. which must receive the blessing are subject to the curse, that is to. say, sin and eternal death: for else to what end was the blessing , romised? Secondly, the Scripture shutteth men under sin and under the curse,» especially by the law, because it is his peculiar office to reveal sinand : engender wrath, as we have declared throughout this Epistle, but: chiefly by, this sentence of Paul ; “ Whosoever are of the works of - the law, are under the curse” (Gal. iii. 10): also by that place’ which ‘the Apostle allegeth out of the twenty-seventh chapter of Deuteronomy : “ Cursed is every one that abideth not in all the words | of this law to do them,” &c. For these sentences in plain words do shut under, sm and under the curse, not only those which sin mani- festly against the law, or do not outwardly. accomplish the law, but also those which are under the law, and with all endeavour go about to perform the same; and such were the J ews, as before I have said. Much more then doth ‘the.same place of Paul shut up under sin, and under the curse, all. monks, friars, :: hermits, Carthusians, and such-like, and with their professions, rules, and religions, to the which they attributed such holiness, that when a man had once made a vow of hisprofession, if he died by and by, they» dreamed that he went straight to heaven. But here ye hear plainly that . the Scripture shutteth all under sin, . Therefore neither the vow nor « the religion of the Carthusian, be it never.so angelical, is righteousness» before God: for the Scripture hath shut all under.sin, all are accursed: and damned. Who pronounceth this sentence ? the Scripture... And | where first. by this promise : .“« The seed of the woman. shall: bruise: ) 338 COMMENTARY ON GALATIANS: the serpent’s head ;” “ In thee shall be blessed,” &c.; and such-like | places: moreover, by the wholelaw, whereof the principal office is to make men guilty of sin. Therefore no monk, no Carthusian, no Ce- lestine, bruiseth the serpent’s head, but they abide bruised and broken under the head of the serpent, that is, under the power of the devil. Who will believe this ? Briefly, whatsoever is without Christ and his promise, whether it be the law of God or the law of man, the ceremonial or the moral law, without all exception is shut under sin: for the Scripture shutteth all under sin. Now, he that saith “all” excepteth nothing. ‘Therefore we conclude with Paul that the policies and laws of all nations, be they never so good and necessary, with all ceremo- nies and religions, without faith in Christ, are and abide under sin, death, and eternal damnation, except faith in Jesus Christ go withal or rather before, as followeth in the next. Of this matter we have spoken largely before. Wherefore this is a true proposition: only faith justifieth without works (which notwithstanding our adversaries can by no means abide): for Paul bere strongly concludeth that the law doth not quicken nor give life, because it is not given to that end. If then the law do not justify and give life, much less do works justify. For when Paul saith that the law giveth not life, his meaning is, that works also do not give life. For it is more to say that the law quickeneth and giveth life, than to say that works do quicken and give life. If then the law itself being fulfilled, although it be impos- sible that it should be accomplished, do not justify, much less do works justify. “[ conclude therefore, that faith only justifieth and bringeth life, without works. Paul cannot suffer this addition, faith — Jjomed with works justifieth ; but he proceedeth simply by the nega- ” tive (Rom. iii.), as he doth also before in the second chapter : Therefore by the works of the law (saith he) shall no flesh be justi fied.” And again in this’ place: “ The law is not given to bring life.” Verse 22. That the promise by the faith of Jesus Christ should be given to them that believe. He said before that the Scripture hath shut all under sin. What ! for ever? No; but until the promise should be given. Now, the promise is the inheritance itself, or the blessing promised to Abra- ham ; to wit, the deliverance from the law, sin, death, and the devil, and a free giving of grace, righteousness, salvation, and eternal life. This promise, saith he, is not obtained by any merit, by any law, or by any work, but itis given. To whom ? to those that believe. In whom ? in Jesus Christ, who is the blessed seed, which hath redeemed all believers from the curse, that they might receive the blessing. ‘These words be not obscure, but plain enough; notwithstanding we must mark them diligently, and weigh well the force and weight COMMENTARY ON GALATIANS. a0) © thereof. For if all be shut under sin, it followeth that all nations are accursed and are destitute of the grace of God; also that they are under the wrath of God, and the power of the devil, and that no man can be delivered from them by any other means than by faith in Jesus Christ. With these words, therefore, Paul inveigheth mightily agamst the fantastical opinions of the Papists and all justiciaries touching the, Jaw aud works, when he saith, “ that the promise by faith in Jesus Christ might be given to all believers.” Now, how we should answer to those sentences which speak. = works and rewards, I have sufficiently declared before. And the, matter requireth not now, that we should speak any thing of works... For we have not here taken in hand to entreat of works, but of justifi- cation ; to wit, that it is not obtained by the law and works, since all , things ace shut under sin and under the curse; but by faith in Christ. | When we are out of the matter of justification, we cannot suffi . | ciently praise and magnify those works which are commanded of. | God. For who can sufficiently commend and set forth the profit and, | fruit of one only work, which a Christian doth through faith and in faith? Indeed, it is more precious than heaven and earth. ‘The whole world therefore is not able to give a worthy recompense to such a, | good work. Yea, the world hath not the grace to magnify the holy, works of the faithful as they are worthy, ‘and much less to reward . them: for it seeth them not, or, if it do, it esteemeth them not as good works, but as most wicked and detestable crimes, and riddeth the world of those which are the doers thereof, as most pestilent: plagues to mankind. So Christ the Saviour of the world, for a recompense of his in- comprehensible and inestimable benefits, was put to the most op- probrious death of the cross. ‘The Apostles also bringing the word of grace and eternal life into the world, were counted the off-scouring and outcasts of the w hole world. This is the goodly reward which the world giveth for so great and unspeakable benetiis. But works done without faith, although they have never so goodly a show of ho- Jiness, are under the curse. Wherefore so far off it is, that the doers thereof should deserve grace, righteousness, and eternal life, that rather they heap sin upon sin. After this manner the Pope, that child of perdition, and all that follow him, do work. So work all merit- mongers and heretics which are fallen from the faith. Verse 23. But before faith came. He proceedeth in declaring the profit and necessity of the law. He , said before, that the law was added for transgressions : not that it was the principal purpose of God to make a law that should bring death and damnation, as he saith, Rom. vii. “ Was that which was ‘good, i saith he, ae death can me ? God forbid.” For the Fate isa word that showeth \ life, and driveth men unto it. Therefore it is not only g given as a minister of: death, but the principal use and end . a 340 COMMENTARY ON GALATIANS. thereof is'to reveal death, that so it might be seen and known how. horrible sin is. N otwithstanding, it doth not so reveal death as though it tended to no other eud but to killand destroy ; but to this end it revealeth death, that when men are terrified, cast down, and humbled, they should fear God. And this doth the twentieth chapter of Exodus declare : “ Fear not,” saith Moses, “ for God is come ta prove you, and that his fear may be before you, that ye sin not.” (Exod. xx. 20.) The office therefore of the law is to kill, and vet so. that God may revive and quicken agam. The law then is not given only to kill; but because man is proud, and dreameth that he is wise, righteous, and holy; therefore it is necessary he should be humbled by the law, that so this beast, the opinion of righteousness, I say, might be slain ; for otherwise no man can obtain life. Albeit then that the law killeth, yet God useth this effect of the law, this death | mean, toa good end, that is) to bring life. For God seeing that this universal plague of the whole w orld, to wit, man’s. opinion of his own righteousness, his hypocrisy, and confidence in his own holiness, could not be beaten down by any other means, he would. that ‘it should be slain by the law ; not for ever, but that, when it is” ence slain, man might be raised up again above and beyond the law, and there might hear this voice, Fear not; I have not given the law, and killed thee by the law, that thou shouldest abide in this death > but that ‘thou shouldest fear me and live. For the presuming of good works and righteousness standeth’ not with the fear of God: and where the fear of' God is not, there can be no thirsting for grace or hie. God must therefore have a strong hammer, or a mnighty maul, to'break'the rocks, and a hot burning fire in the midst of heaven to overthrow the mountains; that is to say, to destroy this furious and | obstinate beast (this presumption I say); that when a man, by his braising and breaking, is brought to nothing, he should despair of his | own strength, righteousness, and holiness ; and being thus throughly terfified, should thirst after mercy and remission of sins. Verse 23. But before faith came, we were under the law, shut up _ unto the fuith which should afterwards be revealed, That is to say, before the time of the Gospel and grace came, the’ office of the law was, that we should be shut and kept under the same, as it were, in prison. This is a goodly and a fit similitude, showing the effect of the law, and how righteous it maketh men ; therefore it is diligently to be weighed. No thief, no murderer, no adulterer or other mialefactor, loveth the chains and fetters, the dark and loathsome prison wherein he lieth fast bound; but rather, if he could, he would | beat ‘and'break into powder the prison with his irons and fetters, Indeed, while he is in his Peon he refraineth from doing of evil; but not of a'gdod'will or for riehteousness — sake, but because the prison, , a ee SS SS Sar PU ae a eo natant rt _restrameth him that he cannot do it: and now, beimg fast rah he | ateth“ not “his theft* and His niurdér (yea, he ‘is sorry with all hig COMMENTARY ON GALATIANS. 844 heart that he cannot rob and steal, cut and slay); but he hateth the prison ; and, if he should escape, he would rob and kill as he did before. The law shutteth men under sin two ways, civilly and spiritually. Sucu is the force of the law and the righteousness that cometh of the law, compelling us to be outwardly good, when it threateneth death or any other punishment to the transgressors thereof.. Here we obey the law indeed, but for fear of punishment ; that is, unwillingly, and with great indignation. But what righteousness is this, when we abstam from evil for fear of pumishment > Wherefore this righteous- ness of works is indeed nothing else but to love sm and to hate righ- teousness, to detest God with hislaw, and to love and reverence that which is most horrible and abominable. For look how heartily the thief loveth the prison and hateth his theft : so gladly do we obey the | Jaw im accomplishing that which it commandeth, and avoiding that © which it forbiddeth. Notwithstanding this fruit and this profit the law bringeth, althouch men’s hearts remain neyer so wicked, that first outwardly and civilly, after a sort, it restraineth thieves, murderers, and other malefactors. For, if they did not see and understand, that sin is punished in this life by imprisonment, by the gallows, by the sword, and _such-like, and after this life with eternal damaation and hell-fire, no magistrate should be able to bridle the fury and rage of men by any laws, bonds, or chains.—But the threatenings of the law strike a terror into the hearts of the wicked, whereby they are bridled after a sort, that they — run not headlong, as otherwise they would do, into all kinds of wickedness. Notwithstanding, they would rather that there were no law, no punishment, no hell, and finally no God. If God had no hell, or did not punish the wicked, he should be loved and praised of ‘all men. But because he punisheth the wicked, and all are wicked ; therefore inasmuch as they are shut under the law, they can do no otherwise, but mortally hate and blaspheme God. Furthermore, the law shutteth men under sin, not only civilly, but also spiritually ; that is to say, the law is also a spiritual prison, and a very hell. For when it revealeth sin, threateneth death, and the eternal wrath of God, a man cannot avoid it, nor find any comfort. For itis not in the power of man to shake off these horrible . terrors which the law stirreth up im the conscience, or any other anguish or bitterness of spirit. Hereof come those, lamentable _ complaints of saints, which are every where im the Psalms: “In - hell, who shall confess thee?” &c. (Ps. vi. 5.) For then is a man shut up in prison; out of the which he cannot escape, nor seeth how he may be delivered out of these bonds, that is to say, these horrible terrors. __Tbus the Jaw is a prison both civilly and spiritually. For first it restraineth and shutteth up the wicked, that they run not headlong $42 COMMENTARY ON GALATIANS. according to their own Just into all kinds of mischief, Again, it showeth unto us spiritually our sin, terrifieth and humbleth us, that, when we are so terrified and humbled, we may learn to know our own misery and condemnation. And this is the true and the proper use of the law, so that it be not perpetual. For this shutting and holding under the law, must endure no longer, but until faith come ; and when faith cometh, then must this spiritual prison have his end. Here again we see, that although the law and the Gospel be sepa- rate far asunder, yet, as touching the inward affections, they are very nearly joined the one with the other. This Paul showeth when he saith, “‘ We were kept under the law, and shut up unto the faith which should be revealed unto us.” Wherefore it is not enough that we are shut under the law ; for if nothing else should follow, we should be driven to desperation, and die in our sins. Bat Paul addeth moreover, that we are shut up, and kept under a schoolmaster (which is the law), not for ever, but to bring us unto Christ, who is the end of the law. “Therefore this terrifying, this humbling, and this shut- ting up must not always continue, but only until faith be revealed ; that is, it shall so long continue, as shall be for our profit and our salvation : so that when we are cast down and humbled by the law, thengrace, remission of sins, deliverance from the law, sin, and death, may become sweet unto us; which are not obtained by works, but are received by faith alone. He which, in time of temptation, can join these two things toge- ~ ther, so repugnant and contrary; that is to say, which, when he is thoroughly terrified and cast down by the law, doth know that. the end of the law, and the beginning of grace, or of faith to be revealed, is now come, useth the law rightiy. All the wicked are utterly igno- xant of this knowledge and this cunning. Cain knew it not when he was shut up in the prison of the law ; that is, he felt no terror, al- though he had now killed his brother ; but dissembled the matter’ craftily, and thought that God was ignorant thereof. “ Am I my brother’s keeper ?” saith he: but when he heard this word, “ What hast thou done? Behold, the voice of the blood of thy brother crieth anto me from the earth” (Gen. iv. 9), he began to feel this prison indeed. What did-he then? He remained still shut up im prison. He joined not the’ Gospel with the law, but said, “ My punishment is greater than | canbear.” Verse 13. He only respected the prison, not considering that his sim was revealed unto him to this end, that he~ should fy unto God for mercy and pardon. ‘Therefore he despaired, and denied God. He believed not that he was shut up to this end, that grace and faith might be revealed unto him; but only that he should still remain in the prison of the law. ‘These words, “to be kept under,” and “ to be shut up,” are not vain aud unprofitable, but most true, and of great importance. ‘This keeping under, and this prison, signifieth the true and spiritual terrors, whereby the conscience is so shut up, that in the wide world it can find no place where it may.be in safety. Yea, as long as these COMMENTARY ON GALATIANS. 843 terrors endure, the conscience feeleth such anguish and sorrow, that it thmketh heaven and earth, yea, if they were ten times more wide and large than they are, to be straiter and narrower than a mouse- hole. Here is a man utterly destitute of all wisdom, strength, righ- teousness, counsel, and succour. For the conscience is a marvellous tender thing, and therefore when it is so shut up under the prison of the law, it seeth no way how to get out; and this straitness seemeth daily so to mcrease, as though it would never have an end. For then doth it feel the wrath of God, which is infinite and inestimable, whose hand it cannot escape, as the 139th Psalm witnesseth - « W hither shall I fly from thy presence,” &e. Like as therefore this worldly prison or shutting up is a bodily affliction, and he that is so shut up can have no use of his body ; even so the trouble and anguish of mind is a spiritual prison, and he that is shut up in this prison cannot enjoy the quietness of heart and peace of conscience. And yet it is not so for ever (as reason judeeth when it feeleth this prison), but until faith be revealed. The silly conscience therefore must be raised up, and comforted after this sort; Brother, thou art indeed shut up; but persuade thyself that this. is not done to the end that thou shouldest remain in this prison for ever. or it is written, “ that we are shut up unto the faith which shall be revealed.” ‘Thou art then afflicted in this prison, not to thy destruction, but that thou mayest be refreshed by the blessed seed. Thou art killed by the law, that through Christ thou mayest be quick- ened again and restored to life. Despair not therefore, as Cain; Saul, and Judas did, who being thus shut up, looked no farther but to their dark prison, and there still remained: therefore they despaired. But thou must take another way in these terrors of conscience than they did ; that is, thou must know that it is well done, and good for thee to be so shut up, confounded, and brought to nothing. Use there- fore this shutting up rightly and as thou shouldest do; that is, to the end that when the law hath done his office, faith may be revealed. For God doth not therefore afflict thee, that thou shouldest still re- main in this affliction. He will not kill thee, that thou shouldest abide in death. “ [ will not the death of a sinner,” &c. saith he by. the prophet Ezekiel (chap. xxxiii. 11). But he will afflict thee, that sa thou mayest be humbled, and know that thou hast need of mercy, and the benefit of Christ. r This holding in prison then under the law, must not always endure, but must only continue to the coming or revealing of faith; which this sweet verse of the Psalm doth teach us: “'The Lord delighteth in those that fear him” (Psalm exlvii. 1 1.); that is to say, which are in prisonunder the law. But by and by after be addeth, “ aud in those that attend upon his mercy.” Therefore we must join these two things together, which indeed are as ‘contrary the one to the other as may be. For what can be more contrary than to hate and abhor the wrath of God; and again to trust in his goodness and mercy? ‘The one is hell, the other is heaven, and yet they must be uearly joined together in the heart, By speculation and naked know- 344 COMMENTARY ON GALATIANS. dedge a man may easily join them together; but by exp srience and anward ‘practice so to do, of all things it is the hardest, ‘which I my- self have often proved by my own experience. Of this matter the -Papists and sectaries know nothing at all. Therefore these words of Paul are to them obscure and altogether unknown; and when the Taw revealeth unto them their sin, accuseth and terrifieth them, they can find no counsel, no rest, ro help, or succour; but fall to despe- ration, as Cain and Saul did. : Seeing the law therefore (as is said) is our tormentor and our prison, ‘certain it is that we cannot love it, but hate it. He therefore that saith he loveth the law, is a liar, and knoweth not what he saith. A thief and a robber should show himself stark mad, that would love the prison, the fetters, and chains. Seeing then the law shutteth us up, and holdeth us in prison, it cannot be but we must needs be extreme enemies to the law, ‘To conclude :_ so well we love the law and the. righteousness thereof, as a murderer loyeth the dark prison, the strait bonds and irons. How then should the law justify us? Verse 23. And shut up under the fuith which should after be revealed. This Paul speaketh in respect of the fulness of the time wherein Christ came. But we must apply it not only to that time, but also. to the inward man. For that which is done as an history, and ac- cording to the time wherein Christ came, abolishing the law, and bringing liberty and eternal life to light, is always done spiritually in every Christian ; in whom is found continually, some while the time of the law, and some while the time of grace. For the Christian man hath a body, in whose members (as Paul saith in another place) sin dwelleth and warreth. Now, I understand sin to be, not only the deed or the work, but also the root and the tree, together with the fruits, asthe Scripture useth to speak of sim. Which is yet not only _ rooted in the baptized flesh of every Christian, but also is at deadly war within it, and holdeth it captive: if not to give consent unto it, or to accomplish the work, yet doth it force him mightily thereunto. For albeit a Christian man do not fall into outward and gross sins, as murder, adultery, theft, and such-like ; yet is he not free from im- patiency, murmuring, hating, and blaspheming of God : which sins to reason and the carnal man are altogether unknown. These things constrain him; yea, sore against his will, to detest the law: they compel -him to fly fromi'the presence of God; they compel him to hate-and-blaspheme God. Por as carnal lust is strong in a young man, i-a'man of fullagethe desire and love of glory, and in an old man cor vetousness; even so in a holy and faithful man impatiency, murmuring, hatred, and blasphemy agamst God, do mightily prevail. Examples herecf there are many in the Psalms, in Job, in Jeremy, and through- out the whole Scripture. Paul therefore describing and setting forth this spiritual warfare, useth very vehement words, and fit for the pur pose, as of fighting, rebelling, holding and leading captive, &c. on rd COMMENTARY ON GALATIANS. 345 Both these times then (of the law and the Gospel I mean) are in a Christian, as touching the affections and inward man. The time of the law is when the law exerciseth me, tormenteth me with heaviness of heart, oppresseth me, bringeth me to the knowledge of sin, and in- creaseth the same. Here the law isin his true use and perfect work 3. which a Christian oftentimes feeleth as long as he liveth. So there’ was given unto Paul a prick in the flesh, that is, “ the angel of Satan to buffet him.” (2 Cor. xii. 7.) He would gladly have felt every mo- ment the joy of conscience, the laughter of the heart, and the sweet taste of eternal life. Again, he would gladly have been delivered from all trouble and anguish of spirit, and therefore he desired that” this temptation might be taken from him. N otwithstanding, this was not done, but the Lord said unto him, “ My grace is sufficient for thee: for my power is made perfect through weakness.” (2 Cor. x1i.9.) This battle doth every Christian feel. To speak of myself, there are many hours in the which I chide and contend with God, and impatiently resist him. ‘The wrath and judgment of God dis- pleaseth me ; and again, my impatiency, my murmuring, and such- like sms do displease him. And this is the time of the law, under the which a Christian man continually liveth as touching the flesh. “ For the flesh lusteth continually against the spirit, and the spirit against the flesh” (Gal. v.17); but in some more and in some less. ‘The time of grace is, when the heart is raised up again by the pro- mise of the free mercy of God, and saith, “ Why art thou heavy, O my soul, and why dost thou trouble me ?” (Psalm xlii. 5. 11 -) Dost thou see nothing but the law, sin, terror, heaviness, desperation, death, hell, and the devil? Is there not also grace, remission of sins, righteousnesss, consolation, Joy, peace, life, heaven, Christ, and God? ‘Trouble me no more, O my soul. What is the law, what is sin, What are all evils, in comparison of these things? . Trust in God, who hath not spared his own dear Son, but hath given him to the death of the cross for thy sins. This is then to be shut up under -the law after the flesh, not for ever, but tll Christ be revealed. 'There- fore when thon art beaten down, tormented and afflicted by the law, then say, Lady Law, thou art not alone, neither art thou all things; but besides thee there are yet other things much greater and better than thou art, namely, grace, faith, and blessing. This grace, this faith, and this blessmg do not accuse me, terrify me, condemn me; but they comfort me, they bid ime trust in the Lord, ard promise unto me victory and salvation in Christ. There is no cause therefore why 1 sheuld despair. He that is skilful in this art and this cunning, may indeed be called aright divine. The fantastical spirits and their disciples at this day, which continually brag of the spirit, do persuade themselves that they are very expert and cunning therein. But [ and such as I am haye scarcely learned the first principles thereof. It is learned indeed ; but so_long as the flesh and sin do endure, it can never be perfectly learned and as it should be. So then a Christian is divided into two times, In that he is flesh, he is under the law ; in that he is spirit, | Zz S46 COMMENTARY ON GALATIANS. he isunder grace. ‘Concupiscence, covetousness, ambition, and pride do always cleave to the flesh, also ignorance, contempt of God, impatiency, murmuring and grudging against God, because he hindereth and breaketh off our counsels, our devices, and enter- prises, and because he speedily punisheth not such as are wicked, rebellious, and contemptuous persons, &c. Such mauner of sins are rooted in the flesh of the faithful. Wherefore, if thou behold nothing but the flesh, thou shalt. abide always under the time of the law. But these days must be shortened, or else no flesh should be saved. The law must have his time appointed, wherein it must have his end. The time of the law therefore is not perpetual, but hath his end, which end is Jesus Christ. But the time of grace is eternal. For “ Christ being once dead, dieth no more.” (Rom. vi.9.) He: is eternal: therefore the time of grace also is eternal. Such notable sentences in Paul we may not lightly pass over, as the Papists and sectaries are wont to do. For they contain words of life, which do wonderfully comfort and confirm afflicted consciences, _and they which know and understand them well, can judge of faith : they can discern a true fear from a false fear; they can judge of all ‘award affections of the heart, and discern all spirits. ‘The fear of God is an holy and a precious thing, but it must not always con- tinue. Indeed it ought to be always in a Christian, because sin 18 always in him; but it must not be alone; for then it is the fear of Cain, Saul, and Judas ; that is to say, a servile and a desperate fear. A Christian therefore must vanquish fear by faith in the word of grace. He must turn away his eyes from the time of the law, and Took unto Christ and unto faith whichis to be revealed. Here begin- neth fear to be sweet unto us, and maketh us to delight in God. For if a man do only behold the law and sin, setting faith aside, he shall never be able to put away fear, but shall at length fall to desperation. Thus doth Paul very well distinguish the time of the law and erace. Let us also learn rightly to distinguish the time of them both, not in words, but in the inward affection; which is a very hard matter, For albeit these two things are separate far ee yet are they most nearly joined together in one heart. othing is joined iors. neatly together, than fear and trust, than the law and see Gospel; than sii and grace. For they are 90 united together, that the one ia swallowed up of the other. Wherefore there is ne conjunction like unto this. At this place, “ Wherefore then serveth the law?” Paul began to dispute of the law: also of the use and the abuse thereof, taking occasion of that which before he had affirmed, that the faithful do obtain righteousness by grace only, and by the promise, and not by: the law. Upon that disputation rose this question, Wherefore then serveth the law? For reason hearing that righteousness or the blessing is obtained by grace and by the promise, by and by inferreth, then the law profiteth nothing. Wherefore the doctrine of the law must be diligently considered, that we may know what and how we ought to judge thereof, lest that either we reject the same altogether, as the fantastical spirits do, which in the year a thousand five hun- COMMENTARY ON GALATIANS, 347 dred twenty and five, stirring up the rustical people to sedition, said, that the liberty of the Gospel giveth freedom to all men from all manner of laws; or else lest we should attribute the force of jus- tification to the law. For both sorts do offend against the law ; the one on the right hand, which will be justified by the law; and the other on the, left hand, which will be clean delivered from the law. We must therefore keep the highway, so that we neither reject the Jaw, nor attribute more unto it than we ought to do. That which I have beforeso often repeated concerning both the uses of the law, namely, the civil and spiritual use, do sufficiently de- clare that the law is not given for the righteous; but, as Pal saith in - another place, for the unrighteous and rebellious. Now, of the ~ unrighteous there are two sorts, that is to say, they which are to be justified, and they which are not to be justified. They which are not to be justified must be bridled by the civil use of the law; for they must be bound with the bonds of the law, as savage and un- tamed beasts are bound with cords and chains. This use of the law hath no end: and of this Paul here speaketh nothing. But they that are to be justified, are exercised with the spiritual use of the law for a time; for it doth not always continue, as the civil use of the law doth, but it looketh to faith which is to be revealed, and when Christ cometh it shall have its end. Hereby we may plainly see that all the sentences wherein Paul entreateth of the spiritual use of the law, must be understood of those which are to be justified, and not of those which are justified already. Tor they which are justified already, inasmuch as they abide in Christ, are far above all faw. - The law then must be laid upon those that are to be justified, that they may be shut up in the prison thereof, until the righteousness of faith come: not that they attain this righteousness through the law, for that were not to use the law rightly, but to abuse it, but that when they are cast down and humbled by the law, they should fly unto Christ, “ who is the end of the law to righteousness, te every one that believeth.” (Rom. x. 4.) Now, the abusers of the law are first of all the justiciaries and hypocrites which dream that men are justified by the law. For that use of the law doth not exercise and drive a man to faith which is to be revealed, but it maketh careless, arrogant hypocrites, swelling and presuming of the righteousness of the law, and hindereth the righ- teousness of faith. Secondly, they abuse the law which will ut- terly exempt a Christian man from the law, as the brain-sick Ana- baptists went about te do; which was the occasion that they raised up that sedition of the rustical people. Of this sort there are very many also at this day which profess the Gospel with us; who being delivered from the tyranny of the Pope by the doctrine of the Gospel, do dream that the Christian liberty is a dissolute and a carnal liberty to do whatsoever they list. ‘hese, as Peter saith, 1 Pet. ii. 16, have the liberty of the spirit as a cloak of malicious~ ness, through which the, name of God and the Gospel of Christ is slandered every where, and therefore they shall once suffer worthy Z2 348 COMMENTARY ON GALATIANS. punishment for this their ungodliness. Thirdly, such as do also abuse the law, who feeling the terrors thereof, do not understand that such terrors ought no longer to continue, but unto Christ. ‘This abuse in them, is the cause that they fall to desperation ; as in the hypocrite it is the cause of arrogancy and presumption. Contrariwise, the true use of the law can never be esteemed and magnified as it is worthy; namely, that when the conscience shut up under the law despaireth not, but being instructed by the wisdom of the Holy Ghost, concludeth with itself after this sort: I am mdeed shut up as a prisoner under the law, but not for ever; yea, this shutting up shall turn to my great profit. How so? Because that I being thus shut up, shall be driven to sigh and seek the hand of an helper, &c. After this manner the law is an enforcer, which by com- pulsion bringeth the hungry unto Christ, that he may satisfy them with his good things. Wherefore the true office of the law is to show unto us our sins, to make us guilty, to humble us, to kill us, and to bring us down to hell, and finally, to take from us all help, all suc- cour, all comfort; but yet altogether to this end, that we may be justified, exalted, quickened to life, carried up into heaven, and ob- tain all good things. ‘Lherefore it doth not only kill, but it killeth that we may live. Verse 24. Wherefore. the law was our schoolmaster to bring us to Christ. ; Here again he joineth the law and the Gospel together, which are separate so far asunder, as touching the affections and mward man, when he saith;the law is a schoolmaster to Christ. ‘This simi- litude also of the schoolmaster is worthy to be noted. Although a schoolmaster be very profitable and necessary to instruct and to bring up children, yet show me one child or scholar which loveth hig master. What love and obedience the Jews showed unto their Moses, it appeareth that in every hour, as the history witnesseth, they would with all their hearts have stoned him to death. (Exod. xvii. 4.) It is not possible therefore that the scholar should love his master. For how can he Jove him which keepeth him in prison, that is to say, which suffereth him not to do that which gladly he would? And if he do any thing against his commandment, by and by he is rebuked and chastised, yea, and is constrained moreover to kiss the rod when he is beaten. Is not this, I pray you, a goodly righteousness and obedience of the scholar, that he obeyeth his master severely threatening and so sharply correcting him, and kisseth the rod? But doth he thus with a good will? As soon as his mester hath turned his back, he breaketh the rod, or casteth it into the fire. And if he had any power over his master, he would not suffer himself to be beaten of him, but rather he would beat him. And notwithstanding, the schoolmaster is very necessary for the child, to instruct and to chastise him ; otherwise the child with- COMMENTARY ON GALATIANS. 349 cut his discipline, instruction, and good education, should be utterly Jost. The schoolmaster therefore is appointed for the child, to teach him, to bring him up, and to keep him as it were in prison, But to what end, or how long? Is it to the end that this strict and sharp dealing of the schoolmaster should always continue, or that the child should remain in continual bondage? Not so; but only for a time, that this obedience, this prison and correction might turn to the profit of the child, that when the time cometh he might be his father’s heir. For it is not the father’s will that his son should be always subject to the schoolmaster, and always beaten with rods ;.\ but that by his instruction and discipline he might be made able and meet to become his father’s successor. Even so the law (saith Paul) is nothing else but a schoolmaster ; not for ever, but until it have brought us to Christ: as m other words he said also before: “‘ The law was given for transgressions until the blessed seed should come.” Also, “ The Scripture hath shut all under sin,” &c. Again, “ We were kept under, and shut up unto faith which should after be revealed.” Wherefore the law is not only a schoolmaster, but it is a schoolmaster to bring us unto Christ. For what a schoolmaster were he which would always tor- ment and beat the child, and teach him nothing at all? And yet such schoolmasters there were in time past, when schools were no- thing else but a prison and a very hell, the schoolmasters cruel ty- rants and very butchers. The children were always beaten, they learned with continual pain and travail, and yet few of them came to any proof. The law is not such a schoolmaster. For it doth not only terrify and torment, as the foolish schoolmaster beateth his scholars and teacheth them nothing, but with his rods he driveth us unto Christ: like as a good schoolmaster instructeth and exerciseth his scholars in reading and writing, to the end that they may come to the knowledge of good letters and other profitable things, that after- wards they may have a delight in doing of that, which before, when they were constramed thereunto, they did against their wills. By this goodly similitude Paul showeth what is the true use of the law, namely, that it justifieth not hypocrites, for they remain without Christ in their presumption and security: and contrariwise, that it Jeaveth not-in death and damnation those that are of a contrite heart (so that they use it as Paul teacheth), but driveth them unto Christ. But they which in these terrors continue still in their wickedness, and do not apprehend Christ by faith, do fall at leneth into despera- tion. Paul therefore, m this allegory of the schoolmaster, most. lively expresseth the true use of the law. For like as the school- master reproveth his scholars, grieveth them, and maketh them heavy, and yet vot to the end that this bondage should always con- tinue, but that it should cease when the children are well brought up and instructed accordingly, and that afterwards, without any constraint of the schoolmaster, they should cheerfully enjoy their liberty and their fathers’ goods; even so they which are vexed and oppressed z3 $50 COMMENTARY ON GALATEANS, with the law, do know that these terrors and. vexations. shall not. always continue, but that thereby they are prepared to come unto. Christ which is to be revealed, and so to receive the liberty of the spirit, Sc. Verse 24. That we may be made righteous by faith? - The law is not a schoolmaster to bring us unto: another law- giver which: requireth good works, but unto Christ our justifier and Saviour, that by faith in him we might be justified, and not by works. But when a man feeleth the force and strength of the law,. he doth not understand nor believe this. Therefore he saith, I have lived: wickedly; for I have transgressed all the commandments of God, and therefore I am, guilty of eternal death. If God would prolong my life certain years, or at least certain months, I would amend my life, and live holily hereafter. Here, of the true use of the'law he maketh av abuse. Reason being overtaken in these ter- rors and straits, is bold to promise unto God the fulfilling of all the works of the whole law. And hereof came so many sects and swarms of monks.and religious hypocrites, so many ceremonies and so many works, devised to deserve grace and remission of sins, And they which devised these things, thought that the law was 2 schoolmaster to lead them unto Christ, but to a new law, or unto Christ as a lawgiver, and not as one that hath abolished the law. But the true use of the law is to teach me that [ am brought to the knowledge of .my sin and humbled, that so I may come unto Christ and may be justified by faith. But faith is neither law nor work, but an assured confidence which apprehendeth Christ, “* who is the end of the law.” (Kom.x.) And how? Not that he hath abolished. the old law and given a new; or that he is a judge which must be pacified by works, as the Papists have taught; but he is the end of the law to all those that believe: that is to say, every one that. believeth in him is righteous, and the law shall never accuse him. The law then is good, holy, and just, so that a man use it as he should'do. Now, they that abuse the law are first the hypocrites which attribute unto the law a power to justify; and secondly, they’ -which do despair, not knowing that the law is a schoolmaster to lead men unto Christ; that is to say, that the law humbleth them not to) their destruction, but to their salvation: for God woundeth, that he may heal again ; he killeth, that he may quicken again. Now, Paul, as before | have said, speaketh of those: which are to be justified,.and not of those-which are justified-already. Therefore when thou goest-about to reason as concerning the law, thou must take the matter of the law, or. that whereupon the law- worketh, namely, the sinner and the wicked person; whom: the law justifieth: not, but setteth sin before his eyes, casteth him down, and bringeth him to the knowledge of himself: it showeth, unto him hell, the wrath and the judgment of. God. , This is.indeed. the. proper office. 3 COMMENTARY ON GALATIANS. 351 of the law. Then followeth the tise of this office: to wit, that the sinner may know that the law doth not reveal unto him his sin, and thus humbleth him, to the end he should despair; but that, by this accusing and bruising, it may drive him unto Christ the Saviour and comforter. When this is done, he is no longer under the school- master. And this use is very necessary. For seemg the whole world is overwhelmed with sin, it hath need of this ministry of the law, that sin may be revealed; otherwise no man should ever attain to righteousness, as before we have largely declared. But what worketh the law in them that are already justified by Christ? Paul answereth by these words, which are, as it were, an addition to that which goeth before :-—- Verse 25. But after that faith is come, we are no longer under a schoolmaster. and tormeuteth us no more. Paul here speaketh of faith as it was preached and published to the world by Christ in the time before appointed. For Christ taking upon him our flesh, came once into the world: he abolished the law with all his effects, and delivered from eternal death all those which receive his benefit by faith. If therefore ye look unto Christ and that which he hath done, there is now no law. For he, coming in the time appointed, took away the not yet put off this flesh, to which sin continually cleaveth as long as we live. Wherefore, as touching ourselves, we are partly free from the law, and partly under the law. According to the spirit, we serye, with Paul, the “law of God: but according to the flesh, the law of sin.” (Rom. vii.) : Hereof it fulloweth, that, as touching the conscience, we are fully delivered from the law, and therefore that schoolmaster must not rule in it; thatis, he must not afflict it with his terrors, threatenings, and captivity.- And albeit it go about so to do never so much, yet is not the conscience moved therewith. For it hath Christ crucified before her eyes, who hath removed ai] the offices of the law out of the con- science, putting out the hand-writing of ordinances that was against us, &c. (Col. 1.) Therefore, even as a virgin knoweth no man, so the conscience must not only be ignorant of the law, but also it must Z4 352 COMMENTARY ON GALATIANS. be utterly dead unto the law, and the law likewise unto the consci- ence. This is not done by any works, or by the righteousness of the law, but by faith, which apprehendeth and layeth hold upon Christ. Notwithstanding sin cleaveth still in the flesh as touching the effeet thereof, which oftentimes accuseth and troubleth the conscience. So long then as the tlesh doth remain, so long this schoolmaster the law doth also remain, which many times terrifieth the conscience, and maketh it heavy by revealing of sin and threat- ening of death. Yet is it raised up again by the daily coming of - Christ; who, as he came once into the world in the time before ap- pointed, to redeem us from ‘the hard aud sharp servitude of our schoolmaster, even so he cometh daily unto us spiritually, to the end that we may increase in faith and in the knowledge of him, that the conscience may apprehend him more fully and perfectly from day to day, and that the law of the flesh and of sin, with the terror of death and all evils that the law bringeth with it, may be daily di- minished in us more and more. As long then as we live in the flesh, which is not without sin, the law oftentimes returneth and doth his office, in one more and in another Jess, as their faith is strong or weak, and yet not to their destruction, but to their salvation. For this is the exercise of the law in the saints, namely, the continual mortification of the flesh, of reason, and of our own strength, and the daily renewing of our inward man, as it is said in 2 Cor. iv. We receive then the first-fruits of the spirit; the leaven is hid in the mass of the dough: but all the dough is not yet leavened: now it is yet but only begun to be leavened. If I behold the leaven, I see nothing else but pure leaven. But if I behold the whole mass, T see that it is not all pure leaven ; that is to say, if I behold Christ, Tam altogether pure and holy, knowing nothing at all of the law; for Christ is my leaven. But if I behold my own flesh, I feel in myself covetousness, lust, anger, pride, and arrogancy; also the fear of death, heaviness, hatred, murmuring, and impatiency against God. The more these sins are in me, the more Christ is absent from me; or if he be present, he is felt but a little. Here we have need of a schoolmaster to exercise and vex this strong ass the flesh, that by this exercise sins may be diminished, aud a way prepared unto Christ. For as Christ €ame once corporally at the time appointed, abolished the whole law, vanquished sin, destroyed death and hell, even so he cometh spiritually without ceasing, and daily quencheth and kalleth those sins in us. This I say, that thou mayest be able to answer, if any shall thus object: Christ crme into the world, and at once took away all. our sins, and cleansed us by his blood; what need we then to hear the Gospel, or to receive the sacraments? ‘True it is, that inasmuch as thou beholdest Christ, the law and sin are quite abolished. But Christ is not yet come unto thee ; yet ifhe come, yet notwithstanding there are remnants of sin in thee: thou art not yet thoroughly lea- vened. For where concupiscence, -heaviness of spirit, and fear of death is, there is yet also the law and sin: Christ is. not yet tho- COMMENTARY ON GALATIANS. 353 roughly come. But when he cometh indeed, he driveth away fear - and heaviness, and bringeth peace and quietness of conscience. So far forth then as I do apprehend Christ by faith, so much is the law abolished unto me. But my flesh, the world, and the devil, do hinder faith in me, that it camot be perfect. Right gladly 1 would that that little light of faith which is in my heart, were spread throughout all my body, and all the members thereof; but it is not to be done: it is not by and by spread, but only beginneth to be spread. In the mean seasou this is our consolation, that we who have the first fruits of the spirit, do now begin to be leavened. But we shall be thoroughly leavened when this body of sin is dissolved ; and we shall rise new creatures wholly, together with Christ. Albeit then that Christ be one and the same yesterday, to-day, and shall be for ever (Heb. xili. 8); and albeit that all the faithful which were before Christ, had the Gospel and faith; yet notwith- standing Christ came once in the time before determined. Faith also came once when the Apostles preached and published the Gospel throughout the world. Moreover, Christ cometh also spiritually every day. Faith likewise cometh daily by the word of the Gospel. Now, when faith is come, the schoolmaster is constrained to give place with his heavy and grievous office. Christ cometh also spi- ritually when we still more and more do know and understand those things which by him are given unto us, and iucrease in grace and in the knowledge of him. 2 Pet. iii. Verse 26. For ye are all the sons of God by faith in Christ Jesus. Paul, as a true and an excellent teacher of faith, hath always, these words in his mouth, ‘ by faith, in faith, of faith,” which is in Christ.Jesus. He saith not, Ye are the children of God, because ye are circumcised, because ye have heard the law, and have done the works thereof (as the Jews do imagine, and the false apostles teach); but by faith in Jesus Christ. The law then maketh us not children of God, and much less men’s traditions. It cannot beget us into a new nature, or a new birth; but it setteth before us the old birth, whereby we were born to the kingdom of the devil; and so it prepareth us to a new birth, which is by faith in Jesus Christ, and not by the law, as Paul plainly witnesseth: ‘‘ For ye are all the sons of God by faith,” &c. As if he said, Albeit ye be tormented, humbled, and killed by the law, yet hath not the law made you righteous, or made you the children of God: this is the work of faith alone. What faith? Faith in Christ. Faith therefore in Christ maketh us the children of God, and not the law. The same thing witnesseth also St. John: “‘ He gave power to as many as be- lieved in him, to be the children of God.” (John, i. 12. Rom. viii. 16, 17.) What tongue, either of men or angels, can sufficiently ‘extol and magnify the great mercy of God towards us, that we, which are miserable smners and by nature the children of wrath, ‘ = na, Ay a we wr . bs es Ww 354 COMMENTARY ON GALATIANS. : should be called to his grace and glory, to be made the children and heirs of God, fellow-heirs with the Son of God, and lords over hea- ven and earth, and that by the only means of our faith which is in Christ Jesus ? Verse 27. For all ye that are baptized into Christ, have put on Christ. ‘Fo put on Christ is taken two manner of ways 3 according to the law, and according to the Gospel. According to the law, as it is said in chap. xiii. to the Romans: “ Put ye on the Lord Jesus Christ.” that is, follow the example and virtues of Christ. Do that which he did, and suffer that which he suffered. And in 1 Pet. u. “ Christ hath suffered for us, leaving us an example that we should follow his steps.” Now we see in Christ a singular patience, an inestimable mildness of love, and a wonderful modesty in all things. ‘This goodly apparel we must put on ; that is to say, follow these virtues. Bat the putting on of Christ according to the Gospel, consisteth not in imitation, but in a new birth and a new ereation: that is to say, m putting on Christ’s mnocency, his righteousness, his wisdom, his power, his saving health, his life, and his spirit. We are clothed with a leather coat of Adam, which is a mortal garment, and a gar- ment of sin; that is to say, we are all subject unto sin, all sold under sin. ‘There is in us horrible blindness, ignorance, contempt and hatred of God: moreover, evil concupiscence, uncleanness, covet- ousness, &c. This garment, that is to say, this corrupt and sinful nature, we received from Adam; which Paul is wont to call the Old Man.- This old man must be put off with all his works (Eph. iv. Col. i.); that, of the children of Adam, we may be made the children of God. ‘This is not done by changing of a garment, or by any laws or works, but by a new birth, and by the renewing of the inward man; which is done in baptism, as Paul saith: “ All ye that are baptized, have put on Christ.” Also, “ Aecording to his mercy hath-he saved us by the washing of the new birth, and the re- newing of the Holy Ghost.” (Tit. i.) - For besides that they which are baptized, are regenerated and renewed by the Holy Ghost to a heavenly righteousness and to eternal hfe, there riseth in. them also a new light and a new flame: there rise in them- new and holy affections ; as the fear of God, true faith and assured hope, &e.: ‘There beginnetly in them also a new will, And this: is to put on: Christ truly and according to the Gospel. Therefore the righteousness of the law, or of our own-works, is* not given unto us im baptism; but Christ himself is our garment. Now Christ is no law, no Jawgiver, no work; but a divime and an inestimable gift, whom God hath given unto us, that he might be our Justifier, our Saviour, and our Redeemer. Wherefore, to be apparelled with Christ according to the Gospel, is net to be appa~ a a : ‘a mn ea 4 ap: COMMENTARY ON GALATIANS: 355 reiled with the law or with works, but with an incomparable gift; that is to say, with remission of sins, righteousness, peace, consola- tion, joy of spirit, salvation, life, and Christ himself. ‘This is diligently to be noted, because of the fond and fantastical spirits, which go!about to deface the majesty of baptism, and speak wickedly of it. Paul contrariwise commendeth and setteth it forth with honourable titles, calling it “ the washing of the new birth, the renewing of the Holy Ghost.” (Tit. iii.) And here also he saith, that all they which are baptized have put on Christ. As if he said, Ye are carried out of the law into a new birth, which is wrought in baptism. Therefore ye are not now any longer under the law, but ye are clothed with a new garment; to wit, with the righte- ousness of Christ. Wherefore baptism is a thing of great force and efficacy. Now, when we are apparelled with: Christ, as with the tobe of our righteousness and salvation, then we must put on Christ also as the apparel of imitation and example. These things I have handled more largely in another place, therefore I here briefly pass: them over. Verse 29. There is neither Jew nor Grecian, there is neither bond nor free, there is neither male nor female; for ye are alk one in Christ Jesus. Here might be added moreover many more names of persons and: offices which are ordained of God, as these, There is neither magis- trate nor subject, neither teacher nor hearer, neither schoolmaster nor scholar, neither master nor seryant, neither mistress nor maid, Sic. for in Christ Jesus all states, yea, even such as are ordained of God, are nothing, Indeed the male, the female, the bond, the free, the Jew, the Gentile, the prince, the subject, are the good creatures of God; but in Chiist, that is, in the matter of salvation, they are no- thing, with all their wisdom, righteousness, religion, and power. Wherefore, with these words, “ There is neither J ew, &c. Paul: mightily abolisheth the law. For here, that is, when a man is re- newed by baptism, and hath put on Christ, there is neither Jew nor Grecian, &¢. The Apostle speaketh not here of the Jew according” to his nature and substance, but he calleth him a Jew which is the disciple of Moses, is subject to the law, is circumcised, and with all his endeavour keepeth the ceremonies commanded: in the law. Where Christ is put on, saith: he, there is neither Jew nor circumci« sion, nor ceremony of the law any more; for Christ hath abolished all the laws of Moses:that ever were. Wherefore the conscience, belicving im Christ, must be so surely persuaded that the law is abo- lished, with-all! his terrors and thveatenings, that it should be utterly ignorant whether there were ever any Moses, any law, or any Jew, For Christ and Moses can in no wise agree. Moses came with the law, with many works, and with many ceremonies; but Christ came without avy law, without any exacting of works, giving grace and 3 i¢* ? 7 856 COMMENTARY ON GALATIANS. nghteousness, &c. For “ the law was given by Moses, but grace and truth came by Jesus Christ.” (John, i. 17.) Moreover when he saith, “nor Grecians,” he also rejecteth and condemneth the wisdom and righteousness of the Gentiles. For among the Gentiles there were many notable men, as Xenophon, Thennistocles, Marcus Fabius, Attilius Regulus, Cicero, Pompo- nius Atticus, and many other, which being endued with singular vir- tues, governed common-weals excellently, and did many worthy acts for the preservation thereof; and yet all these were nothing before God, with their wisdom, their power, their notable acts, their excel- lent virtues, laws, religions, and ceremonies; for we must not think that the Gentiles did contemn all honesty and religion. Yea, all na- tions of all ages dispersed throughout the world had their laws, reli- gions, and ceremonies, without the which it is not possible that man- kd should be governed. All righteousness therefore concerning either the government of families, or common-weals, or divine matters (as was the righteousness of the law), with all the obedi- ence, execution, and holiness thereof, be it never so perfect, is no- thing worth before God. What then? The garment of Christ which we put on in baptism. So, if the servant do his duty, obey his master, serve in his voca- tion never so diligently and faithfully; if he that is at liberty be in authority and govern the commonwealth, and guide his own family honestly and with. praise; if the man do that pertaineth to the man ia marrying a wife, m governing his family, in obeying the magis- trate, in behaving himself decently towards all men; if the woman hve chastely, obey her busband, see well to her household, bring up her children godly (which are indeed excellent gifts and holy works); yet are all these nothing im comparison of that righteousness which is before God: to be brief, all the laws, ceremonies, religions, righteousness, and works in the whole world; yea, of the Jews themselves, which were the first that had the kingdom and priest- hood ordained and appointed of God, with their holy laws, reli- gions, ceremonies, and worshippings ; all these, I say, take not away sin, deliver not from death, nor purchase life. } Therefore your false apostles do subtilly seduce you, O ye Gala- tians, when they teach you that the law is necessary to. ick. and by this means they spoil you of that excellent glory of your new birth and your adoption, and call you back to your old birth, and to the most miserable servitude of the law, making you of the free children of God, bond-children of the law, whilst they will have a dif- ference of persons according to the law. Indeed there is a differ- ence of person in the law, and in the world; and there it ought to be ; but not before God. “All have sinned, and are destitute of the glory of God.” (Rom. 111. 23.) Let the Jews therefore, the Gen- tiles, and the whole world keep silence in the presence of God. God hath indeed many ordmances, laws, degrees, and kinds of life; but all these help nothing to deserve grace, and to obtain eternal life. So many as are justified therefore, are justified, not by the observa~ COMMENTARY ON GALATIANS. S37 tion of man’s law, or God’s law, but by Christ alone; who hath abolished all laws. Him alone doth the Gospel set forth unto us for a pacifier of God’s wrath by the shedding of his own blood, and a Saviour: and without faith in him, neither shall the Jew be saved by the law, nor the monk by his order, nor the Grecian by his wis- dom, nor the magistrate or master by his upright government, nor the seryant by his obedience. Verse 28. For ye are all one in Christ Jesus. "These are excellent words. In the world, and according to the flesh, there is great difference and inequality of persons; and the same must be diligently observed. For if the woman would be the man, if the son would be the father, the servant would be the master, the subject would be the magistrate, there should be nothing else but a confusion of all states and of all things. Contrariwise, in Chnist there is no law, no difference of persons, there is neither Jew nor Grecian, but all are one. For there is but one body, one spirit, one hope of vocation: there is one Gospel, “ one faith, one baptism, one God and Father of all, one Christ and Lord of all.” (Eph. iv. 4.) We have the same Christ, I, thou, all the faithful, which Peter, Paul, and all the saints had. Here therefore the conscience knoweth nothing of the law, but hath Christ only before her eyes. ‘Therefore Paul is always wont to add this clause, “ In Christ Jesu.” Who, if he be taken out of our sight, then cometh anguish and terror. The popish school divines do dream that faith is a quality cleaving jn the heart without Christ. This is a devilish error. But Christ should be. so set forth, that thou shouldest see nothing besides him, and shouldest think that nothing can be more unto thee, or more present within thy heart, than he is. For he sitteth not idly in hea- ven; but is present with us, working and living in us. As he saith before in the second chapter: “I live; yet not I, but Christ liveth in me.” And here likewise, “ Ye have put on Christ.” Faith therefore is a certain steadfast beholding, which looketh upon nothing else but Christ the conqueror of sin and death, and the giver of righteousness, salvation, and eternal life. ‘This is the cause that Paul nameth and setteth forth Jesus Christ so often in his Hpistles, yea, almost im every verse. But he setteth him forth by the word; for otherwise he cannot be comprehended than by the word. This was notably and livelily represented by the brazen serpent, which is a figure of Christ. Moses commanded the Jews which were stung of serpents in the desert, to do nothing else but steadfastly behold the brazen serpent, and not to turn away their eyes. They that did so, were healed only by that steadfast and constant beholding of the serpent. (Num. xxi. 6, 7,8.) But contrariwise, they died which obeyed not the commandment of Moses, but looked upon their wounds and not upon the serpent. So if I would find com- fort when my conscience is afflicted, or when Lam at the point of tiie 358 COMMENTARY ON GALATIANS, death, I must do nothing but apprehend Christ by faith, and say, T believe in Jesus Christ the Son of God, who suffered, was crucified, and died for me, &c.; in whose wounds, and in whose death, I see my sin; and in his resurrection, victory over sin, death, and the devil, also righteousness and eternal life. Besides him I see nothing, Thear nothing. This is true faith concerning Christ, and in Christ ; whereby “ we are made members of his body, flesh of his flesh, and bone of his bones. In him therefore we live, we move, and we have our being.” (Eph. v. 30. Acts, xvii. 28.) Christ and our faith must thoroughly be joined together. We must be in heaven, and Christ must live and work in us. Now, he liveth and worketh in Us, not by speculation and naked knowledge, but m deed a true and a substantial presence. Verse 29. And if ye be Christ’s, then are ye Abraham’s seed, and heirs by the promise. _ That is to say, If ye believe and be baptized into Christ, if ye be- lieve, I say, that he is that promised seed of Abraham which brought the blessing to all the Gentiles, then are ye the children of Abraham not by nature, but by adoption. For the Scripture attributeth unto him, not only the children of the flesh, but also of adoption and of the promise; and foreshoweth that they shall receive the inheritance, and the other shall be cast out of the house. So Paul in few words translateth the whole glory of Libanus; that is to say, of the na- tions of the Jews, unto the desert,, that is, unto the Gentiles. And this place comprehendeth a singular consolation; to wit, that the Gentiles are the children of Abraham, and consequently the people of God. But they are the children of Abraham, not by carnal ge- neration, but by tle promise. The kingdom of heaven then, ife, , belongeth to the Gentiles. And this the and the eternal inheritance, Scripture signified long before when it saith, “‘ I have made thee a father of many nations.” (Gen. xvii. 5.) _ Again, “ In thy seed shall all nations be blessed.” (Gen. xxii. 18.) Now therefore, because we which are Gentiles do believe, and by faith do receive the blessing promised to Abraham, and exhibited by Christ, therefore the Serip- ture calleth us the children and heirs of Abraham, not after the flesh, but after the promise. So that promise, “In thy seed,” Xe. be- longeth also to all the Gentiles, and according to this promise Christ is become ours. Indeed the promise was made only to the J ews, and not to us that are Gentiles. Psal. exlvii. “He showeth his word unto Jacob,” &e. “ He hath not dealt so with every nation,” &c. Notwithstanding, that which was promised cometh unto us by faith, by the which only, we apprehend ihe promise of God, Albeit then that the pro- mise be not made unto us, yet it is made as touching us and for us; for we are named in the promise: “ In thy seed shall all nations be blessed.” For the promise showeth plainly that Abraham should be ee , » + — r COMMENTARY ON GALATIANS, 359 the father, not only of the Jewish nation, but of many nations; and that he should be the heir, not of one kingdom, but of all the world, (Rom. iv.) So the glory of the whole kingdom of Christ is trans~ lated unto us. Wherefore all laws are utterly abolished in the heart and conscience of a Christian: notwithstanding, they remain with- out still in the flesh. And hereof we have spoken largely before. CHAP TV. Verse 1, This I say, that the heir, as long as he is a child, difereth nothing from a servant, though he be lord of all. Verse 2, But is under tutors and governors, until the time ap- pointed of the Father. Y x see with what vehement affection Paul goeth about to call back the Galatians, and what strong arguments he useth in debating the matter, gathering similitudes of experience, of the example of Abra- ham, of the testimonies of the Scripture, and of the time; so that oftentimes he seemeth to renew the whole matter again. For be- fore, he had in a manner finished the disputation concerning justifi- cation, concluding that a man is justified before God by faith only and alone. But because he calleth also to remembrance this poli- tical example of the little heir, he bringeth the same also for the confirmation of bis matter. Thus trying every way, he lieth in wait with a certain holy subtilty, to take the Galatians unawares. For the ignorant people are sooner persuaded with similitudes and ex- amples, than with deep and subtle disputations. They will rather behold an image well painted, than a book well written. Paul there- fore now, after that he had brought the similitude of a man’s testa- ment, of the prison, of the schoolmaster, useth also this similitude of an beir (which is familiar and well known to all men), to move and to persuade them. And surely it is a very profitable thing to be furnished with similitudes and examples which not only Paul, but also the Prophets, and Christ himself also, did often use. Ye see, saith he, that it is ordained by the civil laws, that an heir, albeit he be the lord of all his father’s goods, differeth not from a servant. Indeed he hath an assured hope of the inheritance: but before he come to his years, his tutors hold him in subjection, like as the schoolmaster doth the scholar, They commit not unto him the ordering of his own goods, but constrain him to serve; so that he is kept and maintained with his own goods like a servant. Therefore so long as this bondage endureth, that is, so long as he is under tutors and governors, he differeth nothing from a seryant. And this sub- jection and servitude is yery profitable for him: for otherwise, 860 COMMENTARY ON GALATIANS. through folly he would soon waste all his goods, ‘This captivity ens dureth not always, but hath a certain time limited and appointed by the Father, wherein it must end. Verse 8. So also we, as long as we were children, were in bondage under the rudiments of the world. In like manner when we were little children, we were heirs, having the promise of the inheritance to come, which should be given unto us by the seed of Abraham, that is to say, by Christ, in whom all nations should be blessed. But because the fulness of time was not yet come, Moses, our tutor, governor, and school- master, came, holding us in captivity with our hands baund, so that we could bear no rule, nor possess our inheritauce. In the mean time notwithstanding, like as an heir is nourished and maintained in hope of liberty to come, even so Moses did nourish us with the hope of the promise to be revealed in the time appointed; to wit, when Christ should come, who by his coming should put an end to the time of the law, and begin the time of grace. Now the time of the law endeth in two manner of ways: first, as T said, by the coming of Christ in the flesh at the time appointed of his Father. “ But when the fulness of time was come, God sent forth his Son, made of a woman, and made under the law, that he might redeein them which were under the law,” &c. (Gal. iv. 4, 5.) ‘‘ He entered into the holy sanctuary, once through his blood, and obtained eternal redemption for us.” (Heb. ix. 12.) Moreover, the same Christ, who came once in the time appointed, cometh also unto us daily and hourly in spirit. Indeed once with his own blood he re- deemed and sanctified all ; but because we are not yet perfectly pure (for the remnants of sin do yet cleave in our flesh, which striveth against the spirit. Heb. x. 14. Gal. v. 17), therefore daily he cometh unto us spiritually, and continually more and more accom- plisheth the appointed time of his Father, abrogating and abolishing the law. é So he came also in spirit to the fathers of the Old Testament be- fore he appeared m the flesh. They had Christ in spirit.¢’They be- lieved m Christ which should be revealed, as we believe in Christ’ which is now revealed; and were saved by him as we are, according to that saying, “ Jesus Christ is one yesterday, and to-day, and shall be the same for ever.” Yesterday, before the time of his coming in the flesh. ‘To-day, when he was revealed in the time before ap- " pomted. Now and for ever he is one and the same Christ. For even by him only and alone, all the faithful which either have been, be, or shall be, are delivered from the law, justified, and saved. “In like manner, we also,” saith he, “ when we were children, served under the rudiments of the world; that is to say, the law had dominion over us, oppressed us, and kept us in a strait bondage, as servants and captives. For, first it restrained carnal and rebellious - ro COMMENTARY, ON. GALATIANS. 361 persons, that they should not run headlong into all kiids of vice. For the law threateneth punishment to transgressors; which if they feared not, there is no mischief which they would not commit; and over those whom the law so bridleth, it raleth and reigneth. Again, it did accuse us, terrify us, kill us, and condemn us spiritually and before God; and this was the principal domiuion that thé law had over us. ‘Therefere, like as an heir is subject unto his tutors, is- beaten, and is compelled to-obey their laws, and diligently to exe- cute their commandments ; eyen so, men’s consciences, before Chnist come, are oppressed with the sharp servitude of the law; that is to say, they are accused, terrified, and condemned of the law. But this domiion, or rather this tyranny of the law, is not continual, but must ouly endure until the time of grace. Wherefore the office of the law is to reproye and to increase sins, not to bring righteousness ; to kill, not to bring life. For “ the law is a school- master unto Christ.” (Gal. iii. 20.) Like as therefore the tutors do handle the heir, being yet a child, straitly and hardly, rule him and command bim as a servant, and he again is constrained to be subject unto them ; eyen so the law accuseth us, humbleth us, aud bringeih us into bondage, that we may be the servants of sin, death, and of the wrath of God, which is indeed a most miserable kind of bondage. But as the power of the tutors, and the subjection and bondage of the little heir, is not continual, but only endureth unto the time appoinied of the father, which being ended, he needeth not to be governed by his tutors, nor remaineth under their subjec- ticn any more, but with liberty enjoyeth the inheritance ; even so the law hath dominion over us, and we are constrained to be servants and captives under his government, but not for ever. For this clanse which followeth must be added: “ Until the time appointed of the Father.” For Christ, which was promised, came and re- deemed us which were oppressed with the tyranny of the law. Contrariwise, the coming of Christ prohteth not the careless hypo- crites, the wicked contemners of God, nor the desperate, which think that nothing else remaineth but terrors of the law which they feel. His coming only profiteth those which are tormented and ter- fied with the law for a time: that is to say, such as despair not in those great and inward terrors which the law stirreth up, but with @ sure trust come unto Christ the throne of grace, which hath re- deemed them from the curse of the law, being made a curse for them, and so obiain mercy and grace. (Heb. iv. 16. Gal. iii. 13.) There is a certain vehemency therefore in this word, “ we did serve.” As if he would say, Our conscience was subject to the law, which holding us as bondslaves and captives, like as a tyrant holdeth his prisoners, hipped us, and with all his power exercised his tyrauny upon us; that is to say, it brought unto-us a terror and a heaviness of spipt, it made us to tremble and ready to despair, ‘threatening unto us ey erlasting death and damnation. This spiniual bondage and slavery of the law is most sharp and bitter, and yet, as Thaye said, it is not continual, but endureth so long as we are AA 362 COMMENTARY ON GALATIANS, children ; that is, as long as Christ is absent. Whilst he is absent, we are servants, shut under the law, destitute of grace, faith, and all: the gifts of the Holy Ghost. Verse 8. Under the elements or rudiments of the world. Some have thought that Paul speaketh here of those corporal elements, the fire, the air, the water, and the earth. But Paul hath his peculiar manuer of speech; and he speaketh here even of the law of God, which he calleth elements or rudiments of the world ; and his words seem te be very heretical. So is he wont in other places also to diminish and to abase the authority of the law very much, when he calleth it the letter that killeth, the mninistry of death and damnation, and the power of sin. And these most odious names, which show plainly the powerand use of the law, he chooseth of purpose, to admonish us, that in the terrors of sin, wrath, and the judgment of God, we trust not to our own righteousness, or to the righteousness of the law; seeing that the law, in his principal use, can do nothing else but accuse our consciences, crease sin, threaten death and eternal damnation. Wherefore, this diminishing and abasing of the law must be applied to the conflict of conscience, and not to the civil life, nor to secure and careless minds. * He calleth therefore the law the elements of the world; that is to say, the outward laws and traditions written in a certain book. For although the law do civilly bridle a man trom evil, and constrain him to do well, yet notwithstanding being kept after this sort, it doth not deliver him from sin, it justifieth him not, it prepareth not a way for him to heaven, but leaveth him in the world, I do not obtain righ- teousness and everlasting life, because I kill not, [ commit not adul- tery, I do not steal, &c. These outward virtues and honest conver- sations be not the kingdom of Christ, nor the heavenly righteousness, but the righteousness of the flesh and of the world; which also the Gentiles had, and not only the merit-mongers, as in the time of Christ the Pharisees, and in our time the monks and friars, Ke. ‘This righteousness some do observe, to avoid the punishment of the law; some, that they may be praised of men, and esteemed righte- ous, constant, and patient; and therefore it is rather to be called co- loured hypocrisy, than righteousness. ‘Moreover, the law, when it is in its principal use and office, can do nothing but accuse, terrify, condemn, and kill. But where such terror, such feeling of sin, of death, of the wrath and judgment of God is, there is no righteousness, no divine or heavenly thing, but all these are mere things of the world ; which, because it is the kingdom ‘of the devil, is nothing else but a certam puddle of sin, of death, of hell, and of ail evils which the fearful, sorrowful, and heavy-hearted do feel: but the secure and careless contemners do not feel them. Wherefore the law, even in his best and most perfect use, doth no- thing else but reveal aud merease sin, and strike into us the terror of COMMENTARY ON GALATIANS. $63 death: and these are but worldly things. We see then that thé law giveth no lively, no healthful, no dive or heavenly thing, but only worldly things. Wherefore Paul doth very fitly call the law the ele- ments or rud:ments of the world. And although Paul call the whole law the rudiments of the world, as may appear by that [ have said before, yet principally he speaketh thus in contempt of ceremonial laws; which although they protit never so much, yet, saith he, they consist only in outward things, us meat, drink, apparel, places, times, the temple, the feasts, washings, the sacrifices, &c. which bé but mere worldly, aud things ordained of God only for the use of this present life, but not to justify or save before God. Therefore by this clause, “ the rudiments of the world,” he rejecteth and condemneth the righteousness of the law, which consisteth in these outward ceremonies, being notwithstanding ordained aud commanded of God to be observed for a time ; and by a contemptible name calleth it the rudiments of the world. So the Emperor's laws be rudiments of the world, for they entreat of worldly matters; that is to say, of things concerning this present life, as of goods, possessions, inheritances, murders, adulteries, robberies, &c. whereof speaketh also the second table of the commandments. As for the Pope’s canon laws and decretals, which forbid marriage and meats, those Paul, in another place, calleth the doctrines of devils; which are also rudiments of the world, but that they do most wickedly bind men’s consciences to the observation of outward things, contrary to the word of God and faith. Wherefore, the law of Moses giveth nothing but worldly things ; that is to say, it doth not only show civilly and spiritually the evils that be in the world. Notwithstanding, if it be in his true use, it driveth the conscience, by his terrors, to seek and thirst after the pro- mise of God, and to look unto Christ. But that thou mayest so do, thou hast need of the aid and-assistance of the Holy Ghost, which may say in thy heart, It is not the will of God, that after the law hath done his office in thee, thou shouldest only be terrified and . killed, but that, when thou art brought bv the law to the knowledge of thy misery and damnation, thou shouldest not despair, but believe in Christ, “who is the end of the law to righteousuess, to every one that believeth.” (Rom. x. 4.) Here is no worldly thing done; but here all worldly matters and all laws cease, and heavenly things begin now to appear. Therefore so long as we be under the rudiments of the world, that is to say, under the law, which giveth not only no righteousness and peace of conscience, but revealeth and increaseth sins and engendereth wrath, we be servants. thrall and subject to the Jaw, although we have the promise of the blessing to come. Indeed the law saith, “‘ Thou shalt love the Lord thy God:” but that i may be able so to do, or to apprehend Christ, this cannot the law give. I speak not this to the end that the law should be despised, nei- ther doth Paul so mean, but it ‘ought to be kad in great estimation. But because Paul is here in the matter of justification, it was ne- “cessary that he should speak of the law, as of a thing very con- AAQ 364 COMMENTARY ON GALATIANS: temptible and odious—For justification is a far other niatter of, thing than the law is. We cannot speak basely and contemptuously enough of the Jaw when we are in this matter. When the conscience therefore is in the conflict, then should it think upon nothing, know nothing at all, but Christ only and aloue. ‘Then should it remove the law utterly out of her sight, and embrace nothing but the promise concerning Christ. To say this, it is an easy matter; but in the time of temptation, when the conscience wrestleth in the presence of God, to do it indeed, of all things it is the hardest; to wit, that when the law accuseth thee, terrifieth thee, revealeth unto thee thy sin, threateneth the wrath of God and eternal death, that then, I say, thou shouldest have such strength of faith in Christ, as if there had ‘never been any law or any sin, but only Christ, mere grace, and re- demption: or that thou shouldest be able to say, O law, I will not hear thee, for thou hast a stammering and a slow tongue: moreover, the fulness of time'is now come, and therefore I am free, and will not suffer thy tyranny any longer. Here a man may see how hard a thatter it is to separate the law from grace. Again, how divine and heavenly a thing it is to hope here even against hope, and how true this proposition of Paul is, that ‘ we are justified by faith alone.” Learn here, therefore, to speak of the law as contemptuously as thou canst in the matter of justification, by the example of the Apostle, which calleth the law, “ the rudiments of the world, perni- eious traditions, the strength of sin, the ministry of death,” &c. For if thou suffer the law to bear rule in thy conscience when thou standest before God wrestling against sin and death, then is the law indeed nothing else but a sink of all evils, heresies, and blasphemies : for it duth nothing but increase sin, accuse and terrify the conscience, threaten death, and set forth God as an angry judge, which rejecteth and condemneth sinners. Hear therefore, if thou be wise, banish this stuttering and stammering Moses far from thee with his law, and in any wise let not his terrors and his threatenings move thee. Here Ict him utterly be suspected unto thee as an heretic, as an ex- communicate and condemned person, worse than the Pope and the devil himself, and therefore uot to be heard or obeyed in any case, But, out of the matter of justification, we ought with Paul to think reverentially of the law, to commend it highly, to eall it holy, righteous, good, spiritual, and divine. (Rom, vii. 14.) Outyof the case of conscience we should make a God of it; but in the case of conscience it is a very devil. For, in the least temptation that can be, it is not able to raise up and comfort the conscience; but it doth clean contrary: it terrifieth, it oppresseth. it with heaviness, and placketh it frem the asswance of righteousness, of life, and of all goodness. Hereupon Paul, a little after, calleth it weak and beg- garly rudiments.” (Gal. iv. 9.) Wherefore let us not suffer the law in any case to bear rule in our conscience, especially seeing it cost Christ so great a price to deliver the conscience-from the tyranny of the Jaw. “For hewas made a curse for us, that he might deliver us from the curse of thelaw.” Let the godlylearn therefore that the law and Christ oe COMMENTARY ON GALATIANS. 365 are two contrary things, whereof the one cannot abide the other, For, when Christ is present, the law may in no case rule, but must depart out of the conscience, and leave the bed (which is so strait that it cannot hold two, as Isaiah saith, chap. xxviii. 20), and give place only to Christ. Let him only reign in righteousness, in peace, in joy,.and life, that the conscience may sleep and repose itself joyfully in Christ without any feeling of the law, sin, and death. Paul here of purpose uscth this figurative speech, “ elements of the world :” whereby, as [ said, he doth much abase and diminish the glory and authority of the law, to stir up minds. (2 Cor. iti.) For he that readeth Paul attentively, when he heareth that he calleth the law the ministry of death, the letter that killeth, Kc. by and by he thinketh thus with himself : Why doth he give such odious, and, as it appeareth to reason, blasphemous terms to the law, which is a divine doctrine revealed from heaven ? To this Paul answereth, that the law is both holy, just, and good, and that it is also the ministry of sin and death, but in divers respects. Before Christ, it is holy ; after Christ, it is death. Therefore when Christ is come, we ought to know no~ thing at all of the law, unless it be in this respect, that ithath power aud dominion over the flesh, to bridle it and keep it under. Here is a conflict between the law and the flesh (to whom the yoke af the law shard and grievous) as long as we live. Only Paul among all the Apostles, calleth the law, “the rudiments of the world, weak and begearly elements, the strength of sin, the letter that killeth,” &c. (2 Cor. 1.6.) The other Apostles spake not so of the law. Whosoever then will be a right scholar in Christ’s school, let him mark diligently this manner of speech used of ‘the Apostle; Christ calleth him an elect vessel, and therefore gave unto him an exquisite utterance, and a singular kmd of speech above all the rest of the Apostles, that he as an elect vessel might faithful lay the foundations of the article of Justification, and clearly set forth the same. (Acts, ix. 15.) Verse 4, But after the fulness of time was come, God sent his Son, made of a woman, and made under the law, that he might redeem them which were under the law. _ That is to say, that after the time of the law was fulfilled, and that; Christ was revealed, and kad delivered us from the law, and that the: +> promise was published among all nations, &c. oe _ Mark here diligently how Paul defineth Christ. Christ (saith he} is the Son of God aid of a woman, which for us sinners was made under the law, to redeem us that were under the law. In these words he comprehendeth both the person of Christ and the office of Christ, : His person consisteth of his divine and human nature. This he howeth when he saith, “ God sent his own Son born of.a woman.” ‘Christ therefore is very God and very man. His office he setteth forth in these words, ‘ being made under the law, to redeem them ‘hat were under the lay,” &e. AA 3 ify td 866 COMMENTARY ON GALATIANS. And it seemeth that Paul here, as it were in reproach, calleth the Virgm Mary but only a woman; which thing was not well taken even of some of the aucient doctors, who would that he should rather -have called her a virgin, thana woman. But Paul entreateth in this Epistle of the most high and principal matter of all, to wit, of the Gospel, of faith, of Christian righteousness ; also what the person of Christ is, what 1s his office, what he hath taken upon him and done for our cause, and what benefits he hath brought to us wretched sinners. Wherefore the excellency of su high and so wonderful a matter was the cause that he had no regard to her virginity. It was enough for him to set forth and preach the inestimable merey of Ged, which would that his Son should be born of that sex. ‘There he maketh no mention of the dignity of the sex, but of the sex only. And im that he nameth the sex, he siguifieth that Christ was made true and very man of womauhind. As 1f he said, he was born not of man and wo- man, but only of womankind. Therefore, when be nameth but ouly the womankind, saying, “ made of a woman,” itis as if he should have said, made of a virgm. John the Evangelist, when he thus setteth forth the word, that it was in the begiunmg, and was made flesh (John, i. 1), speaketh not one word of his mother. "A Furthermore, this place also witnesseth that Christ, when the ime of the law was accomplished, did abolish the same, and so brought liberty to those that were oppressed therewith, but made no new law after or besides that old law of Moses. Wherefore the monks and popish schoolmen do no less err and blaspheme Christ, in that they imagine that he hath given a new law besides the law of Moses, than do the Purks, which vaunt of their Mahomet, as of a new law- giver after Christ, and better than Christ. Christ then came not to abolish the whole law, that he might make a new, but (as Paul here saith) he was sent of his Father into the world, to redeem those which were kept in thraldom under the law. These words pat out Christ lively and truly: they do not attribute unto him the office to make any new law, but to redeem them which were under the law. And Shrist himself saith, “ L judge no man.” And in agother place ; “ T come not to judge the world, but that the world should be saved. by me” (John, vii. 15. xii. 47); that is to say, I came not to bring any law, nor to judge men according to the’same, as Moses and other lawegivers ; but I have a higher and better office. The law killed you, and I again do judge, condemn, and kill the law, and so I deliver you from the tyranny thereof. We that are old men, which have been so nursled up in this per- nicious doctrine of the Papists, that it hath taken deep root, even in our bones and marrow, have conceived an opinion quite contrary to that which Paul here teacheth. For although we confessed with our mouth that Christ redeemed us from the tyranny of the law, yet in very deed in our hearts we thought him to be a lawgiver, a tyrant, ‘and a judge, more terrible than Moses himself. And this perverse opinion we cannot yet at this day, in so great light of the truth, utterly reject; so strongly are those things rooted in our hearts which we ng COMMENTARY ON GALATIANS. 367 learn in our youth, But ye which are yet young and are not infected with this pernicious opinion, may learn Christ purely with less dif- ficulty than we that are old can remove out of our minds these blas- phemous imaginations which we have conceived of him. _Notwith- standing, ye have not utterly escaped the deceits of the deyil. For although ye be not yet infected with this cursed opinion that Christ is a lawgiver, yet haye ye in you the root whereof it springeth ; that is, ye have the flesh, reason, and the corruption of nature, which can Judge no otherwise of Christ, but that he isalawgiver. Therefore ye must endeavour with all your power to learn sc to know and to apprehend Christ, as Paul has set him forth in this place. But if, besides this natural corruption, there come also corrupt and wicked teachers (of whom the world is full); they will increase this corruption of nature, and so shall the evil be doubled; that is to say, e.il instruction will increase and confirm the pernicious error of blind reason, which natu- rally judgeth Christ to be a lawgiver, and printeth that error mightily in our minds, that without great travail and difficulty it can never be ‘abolished. _ Wherefore it is very profitable for us to have always before our eyes _this sweet and comfortable sentence, and such-like, which set out Christ truly and lively, that in our whole life, in all dangers, in the confession of our faith before tyrants, and in the hour of death, we may boldly and with sure confidence say, O law, thou hast no power over me, and therefore thou dost accuse and condemn me in vain. For I believe in Jesus Christ the Son of God, whom the Father sent into the world to redeem us miserable sinners oppressed with the ty- ranny of the law.—He gave his life and shed his blood for me. ‘Therefore, feeling thy terrors and threatenings, O law, I plunge my conscience in the wounds, blood, death, resurrection, and victory of my Saviour Christ. Besides him I will see nothing, I will hear nothing. This faith is our victory, whereby we overcome the terrors of the law, sin, death, and all evils, and yet not without great con- flicts. And here do the children of God, which are daily exercised with grievous temptations, wrestle and sweat indeed. For oftentimes it cometh into their minds, that Christ will accuse them, and plead against them; that he will require an account of their former lite, and that he will condemn them. They cannot assure themselves that he is sent of his Father to redeem us from the tyranny and oppression of the law. And whereof cometh this? 'Lhey have not yet fully put off the flesh, which rebelleth against the spit. ‘Therefore the ter- rors of the law, the fear of death, and such-like sorrowful and heavy sights, do oftentimes return, which hinder our faith, that it cannot ap- prehend the benefit of Christ (who hath redeemed us from ihe bondage of-the Jaw) with such assurance as it should da. But how, or by what means, hath Christ redeemed us? This was the manner of our redemption: “he was made under the law.” Christ, when he came, found us all captives under governors and tu~ * tors, that is to say, shut up and holden in prison under the law, W hat doth he then ? Although he be Lord of the law, aud therefore the law. AA 368 COMMENTARY ON GATATYANS. hath ‘no authority or power over him (fore is the Son of God), ve of his own accord he maketh hiniself subject to the Taw. Tere the law: executeth upon him all the jurisdiction it had oVer Us. Tt aic- cuseth and terrifieth us also: it maketh us subject to Sih, death, the wrath of God, and with his sentence condemmneth us. ‘And this it'doth by good right: “ for we are all sinners, and by nattife the children of wrath.” (Eph. ii. 8.) Conitrariwise, ‘Cliist did 16 sin, 1 either Was there any guilt found in his mouth.” (2 Pet. ii. 12.) THerefore ‘Te Was not subject to the law. Yet notwithstariding the law was nd less cruel against this innocent, righteous, and blessed Lamb, than it Was agaist us cursed and danincd sinners, yea inch More Figorous. For it accuseth him as a blasphemer aud a seditious person: it mide hin guilty before God of the sius of the whole world : it So terrified and oppressed him with heaviness and anguish of spirit, that he ‘sweat blood ; and briefly, it condemned him to death, even ‘to the death of the cross. (Matt. xxvi.65. Luke, xxiii. 5° xxii. 44.) This was indeed a wonderful combat, where ‘the law being a‘erea- ture giveth such an assault to his Creator, and against all right and equity practiseth his whole tyranny upon the Son of God Which it exerciseth upon us the children of wrath. Now, ‘thérefore, becaiise the lai did so horribly aud cursedly sin against his God, it is accursed and arraigned. There Christ saith, O law, thou mighty queen and cruel regent ofall mankind, what have I done, that thou lrast accused me, terrified me, and condemued me, which am innocent? “Here the Jaw, which had before condemned and killed all then, ‘when it ha nothing wherewith to defend or purge itself, is again so condemned and vanquished, that it loseth his whole right, not only over Christ (whom it so cruelly handled and killed), but'also over ‘all thém that be- lieve m them. For to those Christ saith, Come unto ‘me all ye that labour under the yoke of the Jaw. (Matt. xi.28.) Téould have over- come the law by my absolute power, without thine own Simart ; for Lam Lord of the law, and therefore it hath fo right Over me. But i have made myself subject unto the law for “your “catise which were under the law, taking your flesh upon ‘me ; that is to say, of mine inestimable love I humbled and ‘vielded ‘nyself ‘to the same prison, tyrapay, and bondage of the law, uader the which'ye served ascaptives and bondslaves: I suffered the law ‘to Have domi- nion over me which was his Lord, to terrify me, to make me thrall and Captiye unto sin, death, and the wrath of God, which it ought not to have done. Therefore I have vanquished the law to have by double right and authority; first, as the Son of God and Lord of the law : secondly, in your person; which is as much as if ye had overcome the law yourselves ; for my victory is yours. : After this manner Paul speaketh every where of this marvellous combat between Christ and the law. And te make the matter more delectable and more apparent, he is wont to set forth the law bya figure called prosopopa@ia, as a certain mighty person, which had con- demned and killed Christ; whom Christ again overcoming death, cap- tivity had conquered, condemned, and killed (Eph. ii.), ‘killing eRe > Pod COMMENTARY ON GALATIANS. _ 369 ‘nity im himself.” Again, “ Thou hast gone up on high, thou hast led captive,” &c. (Psalm Ixviii.) He useth the same figure also in his Epistles to the Romans, Corinthians, and Colossians. “ By sin he condemned sin,” &c. (Rom. vii. 3.) ‘Christ therefore by this victory ‘banished the law out of our conscience, so that now it can ho more confound us in the sight of God, drive us to despcration, or condemn ‘us. Indeed it ceaseth not still to reveal our sin, to accuse and terrify ‘us : but the conscience taking hold of this word of the Apostle, “ Christ hath redeemed us from the law,” is raised up by faith, and conceiveth great comfort. Moreover, it triunipheth over the law with a certain holy pride, saying, I care not for thy terrors and threatenings. For thou hast crucified thie Son of God, and this hast thou done most unjustly; therefore the sin that thou hast committed against him cannot be forgiven. Thou hast lost thy right and so- vereignty, and now for ever thou art not only overcome, condemned, and ‘slain unto Christ, bat also'to me believing in him, unto whom ‘he hath freely given this victory. So the law is dead to us for ever, so that we abide in Christ. Thanks be therefore to God, which hath given us victory through our Lord Jesus Christ. (1 Cor. xv. 57.) These things do also confirm this doctrine, that we are justified by ‘faith only. For when this combat was fought betwixt ‘Christ and the law, none of our works or deserts came between, but only Christ ‘was found, who putting upon him our person, made himself subject ‘tothe law, and in perfect mnocency suffered all tyranny. Therefore ‘the law, as a thief and a cursed murderer of the Son of God, loseth ‘all his right, and deserveth to be condenined in such sort, that where- ‘soever Christ is, or is once named, there it is compelled to-avoid and ‘fly away, ‘no otherwise than the devil, as the Papists umagine, Hieth from the cross. Wherefore if we believe, we are delivered from the Jaw through Christ, who hath triumphed over it by hiniself. (Col. u. 15.) Therefore this glorious triumph purchased unto us by Christ, is not gotten by any works, but only by faith; ‘therefore faith only justifieth. ‘These words then, “ Christ was made under the law,” &c. as they are pithy, and import a certain veheinency, so are they diligently to be weighed and considered. For they declare that the Son of God being made under the law, did not only perform one or two works of the law, that is to say, he was not only circumcised, or presented in the temple, or went up to Jerusalem with other at the times appointed, or only lived civilly under the law ; but he suffered all the tyranny of the law. For the law being in his ‘principal use and full of power, set upon Christ, arid so horribly assailed him, that he felt such anguish and terror, as no man upon the earth had ever felt the like. ‘This his bloody sweat doth suficiently witness, his comfort ministered by the angel, that mighty prayer which he made in the garden, and briefly, that lamentable complaint upon the cross: “O my “God, why hast thou forsaken me?” ‘These things he suffered to redeem those that were under the law, that is to say, In heaviness of ‘$puit, in anguish and terror, and ready to despair, which were op- $70 COMMENTARY ON GALATIANS. pressed with. the heavy burden of their sins, as indeed we-are all oppressed. For as touching the flesh we sin daily against all the commandments of God. But Paul giveth us good comfort, when he saith, “ God sent his Son,” &e. So Christ, a divine and human person, begotten of God without beginning, and born of the Virgin at the time appointed, came not to make a law, but to feel and suffer the terrors of the law with all exe . tremity, and to overcome the same, that so he might utterly abolish the lay. He was not made a teacher of the law, but an obedient disciple to the law, that, by this his obedience, he might redeem them which were under the law. This is agaist the doctrine of the Faptes who have made Christ the lawgiver, yea, much more severe and rigorous than Moses. Paul teacheth here clean contrary, to wit, that God humbled his Son under the law, that is to say, con- strained him to bear the judgment and curse of the law, sin, death, &c. For Moses, the minister of the law, sin, wrath, and death, ap- prehended, bound, condemned, and killed Christ : and all this he suf- fered. Therefore Christ standeth as a mere patient, and not as an agent, in respect of the law. He is not then a lawgiver or a judge after the law ; but in that he made himself subject to the Jaw, bearing the condemnation of the law, he delivered us from the curse thereof. Now, whereas Christ in the Gospel giveth commandments, and teacheth the law, or rather expoundeth it, this pertaineth not to the doctrine of justification, but of good works. Moreover, it is not the proper office of Christ (for the which he came principally into the world) to teach the law, but an accidental or by office ; like as it was to heal the weak, to raise up the dead, &c. ‘These are indeed excel- lent and divine works; but yet not the very proper and principal works of Christ. For the Prophets also taught the law, and wrought miracles. But Christ is God and man, who fighting against the law, suffered the utmost cruelty and tyranny thereof. And in that he suffered the tyranny of the law, he vanquished it in himself ; and afterward being raised up again from death, he condemned and utterly abolished the law which was our deadly enemy, so that it cannot condemn and kill the faithful any more. Wherefore the true and proper office of Christ is to wrestle with. the law, with the sin and the death of the whole world, and so to wrestle, that he must suffer and abide all these things ; and by suffering them in himself, conquer and abolish them, and by this means deliver the faithful from the law and from all evils. Therefore to teach the law and to work miracles, are particular benefits of Christ, for which he came not principally into the world. For the Prophets, and especially the Apostles, did greater miracles than Christ did. (John, xiv.) Seeing then that Christ hath overcome the law in his own person, it followeth necessarily that he is naturally God. or there is none, whether he be man or angel, which is above the law, but only God. But Christ is above the law, for he hath vanquished it; therefore he is the Son of God, and naturally God. . If thou lay hold upon Christ im such sort as Paul here paiteth him out, thou canst not err nor ba COMMENTARY ON GALATIANS. 37% confounded. Moreover, thou shalt easily judge of all kinds of life, of the religions and ceremonies of the whole world. Butif this true picture of Christ be defaced, or in any wise darkened, then followeth a contusion of all things. For the natural man cannot judge of the law of God. Here faileth the cunning of the philosophers, of the canonists, and of all men. For the law hath power and dominion over man. ‘Therefore the law judgeth man, and not man the law. Only the Christian hath a true and a certain judgment of the law, Andhow? That it doth not justify. Wherefore then is the law made, if it do not justify? Righteousness before God, which is re- ceived by faith alone, is not the final cause why the righteous do obey the law, but the peace of the world, thankfulness towards God, and good example of life, whereby other be provoked to believe the Gospel. ‘The Pope hath so confounded and rningled the ceremonial Jaw, the moral Jaw, and faith together, that he hath at length pre- ferred the ceremonial law before the moral law, and the moral law before faith, Verse 5. That we might receive the adoption of the sons, Paul setteth forth and amplifieth very largely this place of Gen. xxi. ‘“ In thy seed shall all the nations of the earth be blessed.” A little before he called this blessing of the seed of Abraham, righ- teousness, life, the promise of the Spirit, deliverance from the law, the testament, &c. Here he calleth it, the adoption and inheritance of everlasting hfe. All these this word blessing doth comprehend. For when the cure, which is sin, death, &c. is abolished, then, in the stead thereof, succeedeth the blessing, that is, righteousness, ‘dife, and all good things. But by what merit have we received this blessing, that is to say, this adoption and inheritance of everlasting life? By none at all. For what can men deserve that are shut under sin, subject to the curse of the law, and worthy of everlasting death? We have then received this blessing freely, and being utterly unworthy thereof, but yet not without merit. What merit is that? Not ours; but the merit of Jesus Christ, the Son of God, who being made under the law, not for himself but for us (as Paul said afore, that “he was made a , gurse for us); redeemed us which were under the law. Wherefore ' we have received this adoption by the only redemption of Jesus Christ the Son of God, which is our rich and everlasting merit, whether it be of congruence or worthiness, going before grace or coming after. And with this free adoption we have also received the Holy Ghost, which God hath sent into our hearts, crying, Abba, Father, as followeth ; 372 ‘COMMENTARY ON GALATIANS. Verse 6. And because you ae sons, God hath sent Sorth the Spirit of his Son into your hearts. —~ . - The Holy Ghost is sent two manner of ways. In the pritnitive church he was sent in a manifest and visible appeavatice. So he came upon Christ at Jordan in the likeness of a dove (Matt. iii. 16) ; aiid in the likeness of fire upon the Apostles and other believers (Acts, 1.3.) And this was the first sending of the Holy Ghost ; which was necessary in the primitive church; for it was expedient that it should be established by many miracles, because of the unbe- lievers, as Paul wituesseth—“ Strange tongues,” saith he, “ ‘be for a Sign and a tuken, not to them that believe, but to them that believe hot.” (1 Cor. xiv. 22.) But after that the charch was gathered to- gether and confirmed with those miracles, it was not necessary that this visibie sending of the Holy Ghost should continue any longer. Secondly, the Holy Ghost is sent by the word into the hearts of the believers, as here it is said, “ God sent the Spirit of his Son,” &c. ‘This sending is without any visible appearance ; to wit, when, by the hearing of the external word, we receive an inward fervency and light, whereby we are changed and become new creatures ; whereby ‘also we receive a new judgment, a new feeling, and anew moving. ‘This change and this new judgement is no work of reason, or of the. power of man, but is the gift and operation of the Holy Ghost, which cometh with the word preached, which purifieth our hearts by faith, and bringeth forth in us spiritual motions. ‘Therefore there is a great - Gifference betwist us and those which with force and subti y perse- cute the doctrine of the Gospel. For we by the grace of God can certainly judge by the word, of the will of God towards us: also of all laws aud doctrines, of our own life, and of the life of others. Con- trariwise, the Papists and sectaries cannot certainly judge of any thing. For. they corrupt, they persecute and blaspheme the word. Now without the word a man can give no certainjudgment of any thing. «ind although it appear not before the world, that we be renewed in spirit, and have the Holy Ghost, yet notwithstanding our judgment, ‘our speech, and our confession do declare sufficiently, that the Holy “Ghost with his gifts is in us. ‘For before we could judge rightly of nothing. We spake not as now we do. We confessed not that all ‘our works were sin and damnable ; that Christ was our only merit both before grace and after, as now we do in the true knowledge and light of the Gospel. Wherefore let this trouble us nothing at all, that ‘the world, whose works we testify to ‘be evil, judgeth us to be most pernicious, heretics and seditious persons, destroyers of religion, and ‘troublers of the common peace, possessed of the devil, speaking in and governing all our actions. Against this perverse and wicked judg- ment of the world, let this testimony of our conscience be sufficient, whereby we assuredly know, that it is the gift of God, that we do not only believe in Jesus Christ, but that we also preach and confess him, ‘ Sef COMMENTARY ON GALATIANS 373 before the world. As we believe with our heart, so do. we speak with our mouth, according to that saying of the Psalmist, “1 be- lieved, and therefore I have spoken.” (Psal. cxvi. 10.) Moreover, we exercise ourselves in the fear of God, and avoid sig as much as we may. If we sin, we sin not of purpose, but of ig- norance, and we are sorry for it. We may slip, for the devil lieth in wait for us both day and night. Also the remnants of sin ¢leave yet fast in our flesh: therefore as touching the flesh we are sinners, yea, after that we have received the Holy Ghost. And there is na creat difference betwixt a Christian and a civil honest man. For the works of a Christian in outward show are but base aud simple. He doth his duty according to his vocation, he guideth his family, he tilleth the ground, he giveth counsel, he aideih and succoureth his neighbour. ‘These works the carnal man doth not much esteem, but thinketh them to be common to all men, and such as the heathen may alsodo. For the world understandeth not the things which are of the Spuit of God, and therefore it judgeth perversely of the works of the godly. But the monstrous superstition of hypocrites and their will- works they have in great admiration. They count them holy works, and spare no charges in maintaiing the same, Contrariwise, the works of the faithful (which although ia outward appearance they seem to be but vile and nothimg worth, yet are they good works indeed, and accepted of God because they are done in faith, with a cheerful heart, aud with obedience and thankfulness towards God) ; these works, I say, they do not only not acknowledge to be good works, but also they despise and condemn them as most wieked ang abominable, ‘The world therefore believeth nothing less than that we have the Eloly Ghost. Notwithstanding, in the time of tribylation or of the cross, aud of the confession of our faith (which is the proper and principal work of those that believe), when we must either forsake wife, children, goods, and life, or else deny Christ, then it appeareth that we make cunfession of our faith, that we confess Christ and his word, by the power of the Holy Ghost. We ought not therefore to doubt whether the Holy Ghost dwelleth in us or not; but to be assuredly persuaded that we “ are the temple of the Holy Ghost,’ as Paul saith, 1 Cor. ii. 16. For if any man feel in himself a love towards the word of God, and willingly heareth, talketh, writeth, and thinketh of Christ, let that man know that this is not the work of man’s will or reason, but the gift of the Holy Ghost: for it is impossible that these things should be done without the Holy Ghost. Contrariwise, where hatred and contempt of the word is, there the devil, the god of this world, reigneth, “ blinding men’s hearts, and holding them captive, that the light of the glorious Gospel of Christ should not shine upon them.” (1 Cor. iv.) Which thing we see at this day in the most part of the com- mon people, which have no loye to the word, but contemn it as though it pertained nothing at all unto them. But whosoever do feel any love or desire to the word, let them acknowledge with thankful- _ ness, that this affection is poured into them by the Holy Ghost. 874 COMMENTARY ON GALATIANS. — For we bring not this affection and desiré with us ; neither can we be taught by any laws how we may obtain it; but this change is plainly and simply the work of the right hand of the Most Hich. Therefore, when we willingly and gladly hear the word preached concerning Christ the Son of God, who for us was made man and became subject to the law, to deliver us from the malediction of the law, hell, death, and damnation ; then let us assure ourselves that God, by and with this preaching, sendeth the Holy Ghost into our hearts. Wherefore it is very expedient for the godly to kuow that they have the Holy Ghost. ‘This I say, to confute that pernicious doctrine of the Papists, which tanght that no man certainly knows, although his life be never so upright and blameless, whether he be in the favour of God, or no, And this sentence, commonly received, was a special principle and article of faith in the whole Papacy, whereby they utterly defaced the doctrine of faith, tormented men’s consciences, banished Christ quite out of the church, darkened and denied all the benefits of the Holy Ghost, abolished the whole worship of God, set up idolatry, contempt of God, and blasphemy against God in men’s hearts. Augustine saith very well aud godly, that ‘“ every man seeth most certainly bis-own faith, if he have faith. This do they deny. God forbid, say they, that I should assure myself that Iam under grace, that Lam holy, and that I have the Holy Ghost, yea, although I live godly, and do all good works.’ Ye which are young, and are not infected with this pernicious opinion, whereupon the whole kingdom of the Pope is grounded, take heed and'fly from it, as from a most horrible plague. We that are old men have been trained up in this error even from our youth, and have been so nursled therein, that it hath taken deep root in our hearts. Therefore it is to us no less labour to unlearn and forget the same, than to learn and lay hold upon true faith. But we must be assured and out of doubt that we are under grace, that we please God for Christ’s sake, and that we have the Holy Ghost : ‘ For if any man have not the Spirit of Christ, the same is none of his.” (Rom. viii. 9.) Wherefore, whether thou be a minister of God’s word, or a magis- trate in the commonwealth, thou must assuredly think that thy office pleaseth God; but this thou canst never do, unless thou have the Holy Ghost. - But thou wilt say, I doubt not but that my office pleaseth God, because it is God’s ordinance ; but I doubt of mine own person whether it please God orno. Here thou must resort to the word of ‘God, which teacheth and assureth us, that not only the office of the person, but also the person itself, pleaseth God. ' For the ia is baptized, believeth in Christ, is purged in his blood from all his sins, liveth in the communion and fellowship of his church. Moreover, he doth not only love the pure doctrine of the word, but also he is glad and greatly rejoiceth when he seeth it advanced, and the number of the faithful increased. - Contrariwise, he detesteth the Pope and all “sectaries with their wicked doctrine, according to that saying of the os A» . ad COMMENTARY ON GALATIANS. $75 Psalm: “ I hate them that imagine evil things, but thy law do I Jove.” (Psal. exix. 113.) We ought therefore to be surely persuaded, that not only our office, but our person, pleaseth God ; yea, whatsoever it saith, doth, or thinketh particularly, the same pleaseth God, not for our own sakes, but for Christ’s sake, who was made under the law for us. Now we are sure that Christ pleaseth God, that he is holy, &c. Porasmuch then as Christ pleaseth God, and we are in him, we also please God and are holy. And although sin do still remain in our flesh, and we also daily fall and offend, yet grace is more abundant and stronger than sin. The mercy and truth of the Lord reigneth over us for ever. Wherefore sin cannot terrify us and make us doubt- ful of the grace of Ged which is in us. For Christ, that most mighty giant, hath quite abolished the law, condemned sm, vanquished death, and all evils. So long as he is at the right hand of God, making intercession for us, we cannot doubt of the grace and favour of God towards us. Moreover, God bath also sent the Spirit of his Son into our hearts, as Paul here saith. But Christ is most certain in his spirit that he ~ pleaseth God, &c. ; therefore we also having the same Spirit of Christ, must be assured that we are under grace for his sake, which is most assured. “Hhis | have said concerning the inward testimony, whereby a Christian man’s heart ought to be fully persuaded that he is under grace and hath the Holy Ghost. Now, the outward signs, as before T have said, are, gladly to hear of Christ, to preach and teach Christ, to render thanks unto him, to praise him, to confess him, yea, with the loss of goods and life ; moreover, to do our duty according to our vocation as we are able: to do it, I say, in faith, joy, &c. Not to delight in, nor to thrast ourselyes into another man’s vocation, but to attend upon our own, to help our needy brother, to comfort the heavy-hearted, &c. By these signs, as by certain effects and conse- quents, we are fully assured and confirmed, that we are in God’s favour. The wicked also do imagine that they have the same signs, but they have nething less. Hereby we may plainly perceive that the Pope with his doctrine doth nothing else, but trouble and torment men’s consciences, and at length drive them into desperation. For he not only teacheth, but also commandeth men to doubt. There- fore, as the Psalm saith, “There is no truth or certainty ia his mouth.” (Ps. v. 9.) And in another place, “ Under his tongue is iniquity and mischief.” (Ps. x. 7.) Here we may see what great infirmity is yet in the faith of the godly. For if we could be fully persuaded that we are under grace, that our sins are forgiven, that we have the Spirit of Christ, that we ‘are the children of God; then doubtless we shall be joyful and thankful to God for this inestimable gift. But because we teel con- trary motions, that is to say, fear, doubtfulness, anguish and heaviness of heart, and such-like, therefore we cannot assure ourselves hereof = yea, our conscience judgeth it a great presumption and pride to chal- lenge this glory. Wherefore, if we will understaud this thing rightly 376 COMMENTARY ON GALATIANS. and as we should do, we must put it in practice; for withont expe rience and practice it can never be learned. Wherefore let every man so practise with himself, that his con- science may be fully assured that he is under grace, and that his per- son and ns works do please God. And if he feel in himself any wavering or doubting, let bim exercise his faith and wrestle against this doubting, and jet bim labour to attain more strength and assur- ance of faith, so that he may be able to say, £ know that | am ac- cepted, and that T have the Holy Ghost; not for mime own worthi- hess, my work, my merit, but for Clirist’s sake, who of his imesti- mable love towards us made himself thrall and subject to the law, aud took away the sins of the world: ia him do I believe. 4i I be a sinner aud err, he is righteous and caunot err. Moreover, I gladly hear, read, sing, and write of him, and I desire nothing more than that his Gospel niay be known to the whole world, and that many may be converted unto him. _ ‘These things do plainly witness that the Holy Ghost is present with us aud inus. For such things are not wrought in the heart by man’s strength, nor gotten by man’s industry or travail, but are ob- tained by Christ alove, who first maketh us righteous by the know- ledge of himself in his holy Gospel, and afterwards he createth a nev heart mus, brmgeth forth good motions, and giveth unto us that as- surance whereby we are persuaded that we please the Father for his sake. Also he giveth us q true judgment whereby we prove and try those things which before we knew not, or else altogether despised. fi behoyeth us therefore to wrestle against this doubting, that we may daily overcome it more and more, and aitain to a full persuasion and certaimty of God's favour towards us; rooting out of our hearts this cursed opinion, that a man ought to doubt of the grace and favour of God ; which hath infected the whole world. : ; Verse 6. Crying, Abba, Father. Paul might have said, “ Ged sent the Spirit of his Son into our hearts,” calling, Abba, Tather. He saith not so, byt, “ crying, Abba, Father,” that he might show and sci forth the temptation of a Chris- tian, which yet is hut weak and weakly believeth. In the eighth to the Romans he caileth this crying an unspeakable groaning. Likewise he saith, “The Spirit helpeth our mfirmities : for we know not bow to pray as we ought, but the Spirit maketh intercession for us, with unspeakable groanings,” Xc. And this is a singular consolation when he saith, “ that the Spirit of Christ is sent into our hearts, crying, Abba, Father :” and again, “ that he helpeth our infirmities, making intercession for us with up- speakable groanings.” He that could assuredly believe this, should neyer be overcome with any affliction, were it never so great. But there are many things that hinder this faith in us. First, our heart is born in sin: moreover, this eyil is naturally grafted in us, that we > Sd COMMENTARY ON GALATIANS. 377. doubt of the good will of God towards us, and cannot assure our- selves that we please God, &e, | Besides all this, the devil our adver” sary rangeth about with terrible roarings, and saith, Thou art a: sinner, therefore God is avgry with thee, and will destroy thee for’ ever. Against these’ horrible and intolerable ‘roarings we have nox thing whereupon to hold and stay ourselves, but only the word which setteth Christ before us’ asa conqueror over sin and death, and ‘over all evils. “But to cleave fast to the word in this temptation and these terrors of conscience, herem standeth ‘all the difficulty. For then Christ’appeareth to no sense! We see him not; the heart feeleth not his presence or succour in temptation ; but rather it seemeth: that he is angry with us, ‘and that he forsakes us. Moreover, when aman is tempted and afflicted, he feeleth the fiery darts of the devil, ' the terrors of death, the anger and judgment of God. Ail these things cry out horribly against us, so ‘that we see nothing else but desperation and eternal death. But yet in the midst of these terrors of the law, thunderings of sin, assaults of death, and roarings of the devil, the Holy Ghost, saith Paul, crieth in our hearts, “¢ Abba, Father !” And this cry 'surmounteth the horrible cries of the law, sin, death, the devil, &c. ; it pierceth the clouds and the heavens, and’ ascendeth up into the ears of God. Paul signifieth therefore by these words, that there is yet infir- mity in’ the godly: as he doth also in the sixth chapter to the Romans, when he saith, “The Spirit helpeth our infirmities.” For- asmuch therefore as the sense and feeling of the contrary is strong in us; that is to say, forasmuch as we feel more the displeasure of God, than his good will and favour towards us; therefore the Holy Ghost is sent into owr hearts, which doth not only sigh and re- quest for us, but mightily crieth, “ Abba, Father !” and prayeth for us according to the will of God with tears and unspeakable groanings. And how is*this done? When we are in terrors and in the conflict of conscience, we take hold of Christ, and believe that he is our Saviour ; but then do the law and sin terrify and torment us most of all. Moreover, the devil assaileth us with all his engines and fiery darts, ‘and goeth about with all his power to take away Christ and all consolations from us. Here we feel ourselves almost gone, and at the point of desperation: for then are we that bruised reed and smoking flax which Isaiah speaketh of chap. xlii. 3. Notwith- standing, in the mean season, the Holy Ghost helpeth our infirmities, and maketh intercession for us with unspeakable groanings (Rom. viii. 28), and certifieth our spirits’ that we are the children of God. ‘Tus is the mind raised up in terrors ; it looketh unto his Saviour and: high bishop Jesus Christ ; it overcometh the infirmity of the flesh ; _ Itconceiveth comfort aguin; and saith, “ Abba, Father.” This groan- ing, which then we scantily feel, Paul calleth a crying and unspeak- able groaning, which filleth both heaven and earth. Moreover, he calleth it the erying ‘and groaning of the Spirit, because the Holy Ghost stirreth up the .same in our hearts when we are weak, and oppressed with temptation and terror. BB 378 ‘ COMMENTARY ON GALATIANS. Although then the law, sin, and the devil; cry out against us never. so much with great and terrible roarings, which seem to fill heaven and earth, and far to exceed this groaning of our heart, yet can they not hurt us. For the more fiercely they assail us, accuse and terment us with their cryings, so much the more do we groan; and in groaning lay hold upon Christ, call upon him with heart and mouth, cleave unto him, and believe that he was made under the law, that he might deliver us from the curse of the law, and destroy both sin and death. And thus, when we have taken hold of Christ by faith, we cry through him, “ Abba, Father.” (Gal.iv..6.) And this our ery doth far surmount the roaring of the law, sin, the devil, &c. But so far off is it that we think this groaning, which we make in these terrors and this our weakness, to be a cry, that scarcely we perceive it to be agroaning. For our faith, which in temptation thus groaneth unto Christ, is very weak, if we consider our own sense and feeling, and therefore we hear not this cry. We have but only the word, which when we apprehend in this conflict, we have a little breathing, and then we groan. Of this groaning some little feeling we have, but the cry we hear not. “ But He,” saith Paul, “ which searcheth the hearts, knoweth what is the meaning of the spirit, &c.” (Rom. viii. 27.) To this Searcher of the hearts, this small and feeble groaning (as it seemeth unto us) is a loud and a mighty cry, and an unspeakable groaning ; in comparison whereof the great and horrible roarings of the law, of sin, of death, and of the devil, and of hell, are nothing; neither can they be once heard. Paul therefore, not without cause, calleth this groaning of a godly afflicted heart, a cry ° and a groaning of the spirit which cannot be expressed. For it filleth heaven; so that the angels think they hear nothing else but this cry. in ; But in us there is a clean contrary feeling. For it seemeth unto us that. this our small groaning doth not so pierce the clouds, that there is nothing else heard in heayen of God or his angels. Nay, we think, and especially during the time of temptation, that the devil horribly roareth against us, that the heavens thunder and the earth trembleth, that all will fall upon us, that all creatures threaten our destruction, that hell is open and ready to swallow us up. ‘This feeling is in our heart ; these horrible yoices, and this fearful show, we hear and we see. And this is it that Paul saith in 2 Cor. xii. that “the strength of Christ is made perfect through weakness.” For then is Christ almighty indeed ; then doth he truly reign and triumph in us, when we are so weak that we can scarcely groan. But Paul saith, that this groaning is, in the ears of God, a most mighty cry, which filleth both heaven and earth. 5 loge Christ also in the eighteenth of Luke, in the parable of the wicked judge, calleth this groaning of a faithful heart, a cry, yea, and such a cry as ceaseth not day and night to cry unto God, where he saith, . << Hear what the unrighteous judge saith. Now shall not God avenge his elect, which cry day and night unto him, yea though he suffer long for them? Yea, I tell you, he will avenge them quickly.” , és COMMENTARY ON GALATIANS. 379 We at this day, in so great persecution and contradiction of the Pope, of tyrants and sectaries, which fight against us both on the right hand and on the left, can do nothing else but utter such groanings. And these were our guns and artillery, wherewith we have so many years scattered the counsels and enterprises of our adversaries, whereby also we have begun to overthrow the kingdom of Antichrist. They also shall provoke Christ to hasten the day of his glorious coming, wherein he shall abolish all rule, authority, and power, and shall put all his enemies under his: feet. So be it. Tn the fourteenth of Exodus, the Lord speaketh unto Moses at the Red Sea, saying, “ Why cryest thou unto me ?”? Yet Moses cried not, but trembled and almost despaired, for he was in great trouble. It seemed that infidelity reigned in him, and not faith. For he saw the people of Israel so compassed and enclosed with the Egyptian host and with the sea, that there was no way whereby they might es- cape. Here Moses durst not open his mouth. How then did he cry? We must not judge therefore according to the feeling of our own heart, but according to the word of God, which teacheth us that. the Holy Ghost is given to those that are afflicted, terrified, and ready to despair, to raise them up, and to comfort them, that they may be not overcome in their temptations and afflictions, but may overcome them, and yet not without great terrors and troubles. The Papjsts dreamed, “ that holy men had the Holy Ghost in such sort, that they never had nor felt any temptation.” ‘T hey spake of the Hoiy Ghost only by speculation and naked knowledge. But Paul saith, that “the strength of Christ is made perfect through our weakness.” Also, that “ the Spirit helpeth our infirmities, and maketh intercession for us with unspeakable groanings.” Therefore we have then most need of the help and comfort of the Holy Ghost ; yea, and then he is most ready to help us, when we are most weak and nearest to desperation. If any man suffer affliction with a constant and joyful heart, then hath the Holy Ghost done his office in him. And indeed he exerciseth his work specially and properly in those which have suffered great terrors and afflictions, “ and have,” as the Psalm saith, “ approached nigh to the gates of hell.” As I said of Moses, which saw present death in the waters, and on every side whithersoever he turned his face. He was therefore in extreme anguish and desperation ; and, no doubt, he felt in his heart a mighty cry of the devil against him, saying, All this people shall this day . perish, for they can escape no way ; and of this great calamity thou only shalt be found to be the author, because thou hast led them out of Egypt. Besides all this, the people cried out against him, saying, “Were there no graves in Egypt? Thou hast brought us out, that we should die here in the wilderness. Had it not been better for us to have served the Egyptians, than here wretchedly to die in the wil- derness ?” (Exod. xiv. 11.) The Holy Ghost was not here in Moses by bare speculation and knowledge only, but truly and effectually, who made intercession for him with unspeakable groaning, so that he BBQ $80 COMMENTARY ON GALATIANS. sighed unto the Lord, and ‘said, “« O Lord, at thy commandment have | Jed forth this people ; help us therefore.” "This groaning and sighing unto God the Scripture calleth a crying. chy This matter I have the more largely prosecuted, that I might plainly show what the office of the Holy Ghost is, and when he specially exerciseth the same. In temptation, therefore, we must put no wise judge thereof according to our own sense and feeling, or by the crying of the law, sin, and the devil, &c. If we here follow our own sense, and believe those cryings, we shall think ourselves to be destitute of all help and succour of the Holy Ghost, and utterly cast away from the presence of God. Nay, rather let us remember what Paul saith, “ The Spirit helpeth our infirmities,” &c. Also it crieth, “Abba, Father ;” that is to say, it uttereth a certain feeble sighing and groaning of the heart (as it seemeth unto us), which notwithstanding before God is a loud cry and an unspeakable groaning. Wherefore, in the midst of thy temptation and infirmity, cleave only unto Christ, and groan unto him: he giveth the Holy Ghost which crieth, “‘ Abba, Father.” And this feeble groaning is a mighty cry . in the ears of God, and so filleth heaven and earth, that God heareth nothing else: and moreover, it stoppeth the cries of all other things whatsdever. ; ‘Thou must mark also that Paul saith, that the Spirit maketh inter- cession for us in our temptation; not with many words or long prayer, but only with a groaning, which notwithstanding cannot be expressed And that he crieth not aloud with tears, saying, “ Have mefcy on me, O God,” &e. (Ps. li. 1); but only uttereth a little sound anda feeble groaning, as “ Ah, Father!” This is but a little word, and yet notwithstanding it comprehendeth all things. The mouth speaketh not, but the affection of the heart speaketh after this manner: Although I be oppressed with anguish and terror on every side, and seem to be forsaken and utterly cast away from thy presence, yet am I thy child, and thou art my Father for Christ’s sake. I am beloved, because of the Beloved. Wherefore, this little word Father, conceived effectually in the heart, passeth all the eloquence of Demosthenes, Cicero, and of the most eloquent rhetoricians that ever were in the world. This matter is not expressed with words, but with groanings; which groanings cannot be uttered’ with any ‘words or eloquence, for no tongue can express them. halt desi { have used many words to declare that a Christian must assure . hinself\that he is in the favour of God, and that he hath the erying of the Holy Ghost in his heart. This have I done, that we may learn to reject and utterly to abandon that devilish opmion of the whole kingdom of the Pope, which taught that a man ought'to be uncertain and to stand in doubt of the grace and favour of God towards him. _ If this opinion be received, then Christ profiteth nothing. For he that doubtcth of God’s favour towards him, must needs doubt also of the promises of God, and so consequently of the will of God, and of the benefits of Christ, namely, that he was born, suffered, died, and rose again for us, &c. But there can be no greater blasphemy agaist 4 COMMENTARY ON GALATIANS. 381 Goi, than to deny his promises, to deny God himself, to deny Christ, &c. Wherefore it was not only an extreme madness, but an horrible impiety, that the monks did so earnestly entice the youth, both men and women, to their monasteries, and to their holy orders, as they called them, as to a most certain state of salvation ; and yet, when they had thus done, they bade them doubt of the grace and favour 0; God towards them. Moreover, the Pope called all the world to the obedience of the holy church of Rome, as to an holy state, in the which they might undoubtedly attain salvation ; and yet after he had brought them under the obedience of the laws, he commanded them to doubt of their salvation. So the kingdom of Antichrist brageeth and vaunteth at the first, of the holiness of his orders, his rules and his laws, and assuredly promiseth everlasting life to such as observe and keep them. But afterwards, when these miserable men have long afflicted their bodies with watching, and such-like exercises, according to the traditions and ordinances of men, this is all that they gain thereby, that they are uncertain whether this obedience please God, or no. ‘Thus Satan most horribly dallied in the death and destruction of souls through the Pope ; and therefore is the papacy a slaughter- house of consciences, and the very kingdom of the devil. Now to establish and confirm this pernicious and cursed error, they alleged the saying of Solomon—*“ The just and the wise men are. in thehands of God ; and yet no man knoweth whether he be worth of love or of hatred.” (Eccles. ix. 1.) Some understand this of that which is to come; and some again of that which is present : but neither of them understand Solomon, who in that place meaneth nothing less than that which they dream. Moreover, the whole Scripture teacheth us, especially and above all things, that we should not doubt, but assure ourselves and undoubtedly believe that God is merciful, loving, and patient; that he is neither a dissembler nor de ceiver ; but that he is faithful and true, and keepeth his promise: yea, and hath performed, in delivering hi8 only begotten Son to death for our sins, that every one that believeth in him mightnot perish, but have everlasting life. Here we cannot doubt but that God is pleased with us, that he Joveth us indeed, that the hatred and wrath of God is taken away, seeing he suffered his Son to die for us wretched sinners. Although this matter be set out and often repeated throughout the whole Gospel, yet it profiteth nothing at all. This one saying of Solomon perversely understood, did more prevail (especially among the votaries and hypocrites of the straiter religion) than all the pro- mises and consolations of the whole Scripture, yea, than Christ himself. 'They abused the Scripture therefore to their own destruc- tion, and were most justly punished for despising the Scriptures, and rejecting the Gospel. It is expedient for us to know these things ; first, because the Papists vaunt of their holiness, as if they had never committed any evil. Therefore they must be convinced by their own abominations, wherewith they have filled the whole world, as their own books do BBS $82 COMMENTARY ON GALATIANS. witness, whereof there is yet an infinite number. Secondly, that we may be fully certified that we have the pure doctrine of the Gospel : of which certainly the Pope cannot glory, in whose kingdom, though all things else were sound and uncorrupt, yet this monstrous doc- trine of God’s grace and favour passeth all other monsters. And although it be manifest that the enemies of Christ's Gospel teach uncertain things, because they command that men’s consciences should remain in doubt, yet notwithstanding they condemn and kill us as heretics, because we dissent from them, and teach those things which are certain. And this they do with such devilish rage and cruelty, as if they were most assured of their doctrine. Let us therefore give thanks unto God, that we are delivered from this monstrous doctrine of doubting, and can now assure ourselves that the Holy Ghost crieth and bringeth forth in our hearts unspeak- able groanings. And this is our anchor-hold, and our foundation. ‘The Gospel commandeth us to behold, not our own good works, our own perfection; but God the promiser, and Christ the mediator. | _Contrariwise, the Pope commandeth us to look, not unto God the promiser, nor unto Christ our high bishop, but unto our works and -merits. Here on the one side, doubting and desperation must needs follow : but on the other side, assurance of God’s favour and joy of the spint. For we cleave unto God, who cannot lie. For he saith, Behold, I deliver my Son to death, that through his blood he may redeem thee from thy sins and from eternal death. In this case I cannot doubt, unless will utterly deny God. And this is the teason that our doctrine is most sure and certain, because it carriethus out of ourselves, that we should not lean to our own strength, our own con- science, our own feeling, our own person, and our own works ; but to that which is without us, that is to say, the promise and truth of God, which cannot deceive us. This the Pope knoweth not, and therefore he wickedly imagineth that no man knoweth, be he never so just and so wise, whether he be worthy of love or of hatred. But if he be just and wise, he knoweth assuredly that he is beloved of God, or else he is neither just nor wise. 4 Moreover, this sentence of Solamon speaketh nothing at all of the hatred or favour of God towards men, but it is a moral sentence re- proving the ingratitude of men. For such is the perverseness and ingratitude of the world, that the better a man deserveth, the less thanks he shall have ; and oftentimes he that should be his most friend, shall be his most enemy. Contrariwise, such as least deserve, shall be most esteemed. So David, a holy man and a good king, was cast out of his kingdom. ‘Lhe Prophets, Christ and his Apostles, were slain. To conclude, the histories of all nations witness, that many men, well deserving of the:r country, were cast into banishment by their own citizens, and there lived in great misery, and some also shamefully perished in prison. Wherefore Solomon in this place speaketh not of the conscience having to do with God, nor of the favour or judgment, the love or hatred of God ; but of the judgments and affections of men among themselves. As though he would say, ot “COMMENTARY ON GALATIANS. $83 ~ There are many just and wise men, by whom God worketh much good, and giveth peace and quietness unto men. But so far off are they from ' acknowledging the same, that oftentimes they requite them again most unkindly and uncourteously for their well-doings and de- “servings. ‘Therefore although a man do all things well, and never so well, yet he knoweth not whether by this his diligence and faith- fulness he deserves the hatred or favour of men. ; So we at this day, when we thought we should have found favour among our own countrymen, for we preach unto them the Gospel of peace, life, and eternal salvation, instead of favour, we have found bitterand cruel hatred. Indeed, at the first many were greatly de- ‘lighted with our doctrine, and received it gladly. We thought they would have been our friends and brethren, and that with one consent together with us, they would have planted and preached this doctrine to others. But now we find that they are false brethren and our deadly enemies, which sow and spread abroad false doctrine ; and that which we teach well and godly, they wickedly pervert and over- throw, stirring up offences in the churches. Whosoever therefore doth his duty godly and faithfully, in what kind of life soever he be, and for his well doing receiveth nothing again but the unkindness and hatred of men, let him not vex and torment himself therefor, but let ‘him say with Christ, “They hated me without a cause.” Again, “ For that they should have loved me, they slandered me; but I did pray.” (Ps. cix. 3,4.) . The Pope therefore with this devilish doctrine, whereby he com- manded men to doubt of the favour of God towards them, took away God and all his promises out of the church, buried all the benefits of ~ Christ, and abolished ‘the whole Gospel. These inconveniences do necessarily follow : for men do not lean to the promises of God, but to their own worksand merits. Therefore they cannot be assured of the good-will of God towards them, but must needs doubt thereof, and so at length despair. No man can understand what God’s will is, and what pleaseth him, but in his good word. This word assureth us that God hath away all the anger and displeasure which he had conceived again us, when he gave his only begotten Son for our sins, &c. Wherefore let us utterly abandon this devilish doubting, wherewith the whole papacy was poisoned, and let us be fully assured that God is merciful unto us, that we please him, that he hath a care over us, that we have the Holy Ghost, which maketh imter- cession for us with such crying and groaning as camnot be expressed. Now this is the true crying and groaning indeed, when a man im temptation calleth upon God, not asa tyrant, not as an angry judge, not as a tormentor, but as a father, although this groaning be so soft and so secret, that it can scarcely be perceived. For in serious temptations, and in the time of trial, where the conscience wrestleth with the judgment of God, it is wont to call God, not a Father, but an unjust, an angry, a cruel tyrant and judge. And this crying, which Satan stirreth wp in the heart, far passeth the cry of the Spirit, and is strongly felt. For then it seemeth that God hath for- BB4 S84 COMMENTARY ON GALATIANS. saken us, and will throw, us down. into, lll,» So, the,faithful,com- plain oftentimes, in the Psalms: “ I am, cast,down from the, presence of God.” (Ps. xxxi, 22.) Also, “ I am become asa broken vessel,” &ce. This 1s not the groaning. that crieth, Alb athe but the roaring of God's wrath, which. crieth. strongly,,.O. cruel judge, O cruel tormentor, &c. Here it is now time that, thou. turn awa thine eyes from the law, from works, and froma; the, sense, pom ol thine own conscience, and lay hold. by, faith of the promise; that, is to say, of the word of grace and life, which raiseth. up, the consci- ence again, so that_ now it beginneth to groan and ete the law accuse me, sin and death terrify me never.so much, yet,.O. my God, thou promisest grace, righteousness, and everlasting life through Jesus Christ. And _so the promise bringeth a,sighing and a groaning, which crieth, Abba, Father. ‘ \ Verse, 7.. Wherefore thou art no more a servant, but ason... This is the shutting up, and the conclusion, of that which he said before._As if he should say, This being true, that we have received _the Spirit by the Gospel, whereby we cry, Abba, Father; then is, this decree pronounced in heayen, ‘That there is. no bondage. any more, but mere liberty and adoption. ; And who prea om this, liberty ? Verily, this groaning. By what means? The Father offereth unto me. by his, promise, his grace and: his fatherly fayour,, ‘This remain- eth then, that I should receive this grace, And this_is, done, when 1 again with this groaning do ery, and with.a childly heart do. assent unto this name of Father. Here then, the Father. and the. Sen meet, and the marriage,is made up, without all pomp and solemnity; that is to say, nothing, at all cometh between, no law nor work, 1s here required. For what should a man do in these terrors and hor- rible darkness of temptations? Here is nothing else but the Father promising, and calling me son, by Christ, who: was made under the law, &c.; and I receiwing and answering bysthis gnoaning, saying, Father! Here then is no exacting; nothing is required, but,only that childly groaning that apprebendeth a sure hope and trust jm tribulation; and saith, Thou promisest, and callest. me thy child for Christ’s sake ; and I again receive thy promise, and call thee Father. ‘This is indeed to be made. children simply and without any works. But these things without experience and practice cannot, be, under- stood. leo Paul in this place taketh this word servant otherwise than he did before in the third chapter, where he saith, “ There is neither bond nor free,” &c. Here he calleth him a servant of the law which is subject to the law, as he did a little before: “ We Were in bondage under the rudiments of the world.” Wherefore, to be a, servant ac- cording to Paul im this place, is to be guilty and captive under the law, under the wrath of God and death, to behold God, not as,a _ merciful Father, bat as a tormentor, an enemy, and a tyrant, ‘This ~h ~ COMMENTARY ON GALATIANS. - S85 is indeed to be kept in bondage and ‘Babylonical; captivity, and to be cruelly tormented therein. | For the Jaw-delivereth not.from sin, and death, but revealeth and incteaseth sin, and engendereth wrath, This © bondage (saith Paul, Rom, ui.,.20:..Rom,\ay. 15) continueth) no longer ; it oppresseth us not, nor maketh us heavy any more, &c. Ke. Paul saith, “ Thou shalt be no more a servant.”.But.the sentence is more general, if we say, There shall be no bondage in ‘Christ any more, but mere freedom and adoption. For, when faith cometh, that bondage ceaseth, as he said before in the third chapter. \, Now, if we by the Spirit of Christ erying in our heart, Abba, Fa- ther, be no more seryants, but children, then it followeth that we are not only delivered irom the Pope and all the abominations of men’s traditions, but also from ‘all. the jurisdiction and power of the‘law of God. _ Wherefore, we ought in no wise to suffer the law to reign in our conscience, aud much less the Pope with his vain threaten- ings and terrors. Indeed he roareth mightily. as. a lion (Apoe. x.), and threateneth to all those that obey not his laws,the wrath and indig- nation of Almighty God and of his blessed. Apostles, Xe. But here Paul armeth,and comforteth us against these roarings, when he saith, ** Thou art no more a seryapt, but a son.” Take hold of this conso- lation by faith, and say, O law; thy tyranny can have no place in the throne where. Christ my Lord ‘sitteth; there I cannot hear thee: much less do J hear thee,O Antichrist; for lam free anda son, who must not be subject to any bondage or servile law. Let not.Moses therefore with his laws, much less the Pope, ascend up into the bride-chamber there to lie; that is to say, to reign in the conscience, which Christ hath delivered, from the law, to the end that it should not be subject to any bondage. Let the servants abide with the ass in, the valley: let none byt [saac ascend up.into the mountain with his father Abraham. (Gen. xii. 5.) That is, let the law have.domi- nion overthe body and over the old man : let him be under the law, and suffer the burden) to be laid upon him: jet him suffer himself to be exercised and yexed with the law: let the law limit and pre- scribe him what he ousht to do, what he) ought to suffer, and how he ought to live and. govern himself among men., But let it not defile the bed im which Christ should rest and sleep alone; that is to say, let it not trouble the conscience. For she alone ought to live with Christ her spouse in the kingdom of hberty and adoption. _ Af then, saith he, by the Spirit of Christ ye cry, Abba, Father, then are ye indeed no longer servants, but free men and sons. There- fore ye are without the law, without sin, without death; that,is to say, ye are saved, and ye are now quite deliyered from all. evils. Wherefore the adoption, bringeth with it the eternal kingdom.and ail the heavenly inheritance. Now, how inestimable the glory of -this gift is, man’s heart is not able to conceive, and much less to utter. In the mean time we see this bnt darkly, and as it were afar off: we have this little groaning and feeble faith which only resteth upon the hearing and the sound of the voice of Christ in giving the promise. Therefore we must not measure this thing by reason or by our owi 386 COMMENTARY ON GALATIANS, feeling, but by the promise of God. Now because he is infinite, therefore his promise is also infinite, although it seem to be never _ so much inclosed in these narrow straits, these anguishes I mean. Wherefore there is nothing that can now accuse, terrify, or bind the ‘conscience any more. For there is no more servitude, but adoption: which not only bringeth unto us liberty from the law, sin, and death, but also the inheritance of everlasting life, as followeth:—= Verse 7. Now, if thou be a son, thou art also the heir of God through Christ. ' For he that is a son, must be also an heir: for by his birth he is worthy to be an heir. ‘There is no work or merit that bringeth to him the inheritance, but his birth only: and so in obtaining the in- heritance he is a mere patient, and not an agent; that is to say, not to beget, not to labour, not to care: but to be born is that which maketh him an heir. So we obtain eternal gifts, namely, the forgive- ness of sins, righteousness, the glory of the resurrection, and ever- lasting life, not as agents, but as patients, that is, not by doing, but by receiving. Nothing here cometh between, but faith alone ap- prehendeth the promise offered. Like as therefore a son in the po- litic and household government is made an heir by his only birth, so here faith only maketh us sons of God, born of the word, which is the womb of God, wherein we are conceived, carried, born, and nourished up, &c. By this birth then we are. made new creatures, formed by faith im the word: we are made Christians, children and heirs of God through Jesus Christ. Now, being heirs, we are deli- vered from death, sin, and the devil, and we have righteousness and eternal life. _ But this far passeth all man’s capacity, that he calleth us heirs; not of some rich and mighty prince, not of the emperor, not of the ~world, but of God, the Almighty Creator of all things. This our inheritance, then, as Paul saith in another place, is inestimable. And if a man could comprehend the great excellency of this matter, that he is the son and heir of God, and with a constant faith believe the same, this man would esteem all the power and riches of all the kingdoms of the world but as filthy dung, in comparison of his eter- nal inheritance. He would abhor whatsoever is high and glorious in the world; yea, the greater the pomp and glory of the world is, the more would he hate it. To conclude : whatsoever the world most highly esteemeth and magnificth, that should be in his eyes most vile and abominable. For what is all the world, with all his power, riches, and glory, in comparison of God, whose son and heir he is? Furthermore, he would heartily desire with Paul (Phil. i. 23), to be loosed, and to be with Christ ; and nothing could be more welcome unto him than speedy death, which he would embrace as a most joy- ful peace, knowing that it should be the end of all his miseries, and that through it he should attain to his inheritance, &c. Yea, a man 5 it COMMENTARY ON GALATIANS: 387 that could perfectly believe this, should not long remain alive, but should be swallowed up incontinent with excessive joy. But the law of the members striving against the law of the mind, hindereth faith in us, and suffereth it not to be perfect. Therefore we have need of the help and comfort of the Holy Ghost, which in our troubles and afflictions may make intercession for us with un- speakable groanings, as before I have said. Sin yet remaineth in the flesh, which oftentimes oppresseth the conscience, and so hin- dereth faith, that we cannot with joy perfectly behold and desire those eternal riches which God hath given unto us through Christ. Paul himself feeling this battle of the flesh against the spirit, erieth cut, “Oh! wretched man that I am, who shall deliver me from this body of death?” (Rom. vii. 24.) He accuseth ‘his body, which notwithstanding it beboveth him to love, calling it by an odious name, his death. As if he would say, My body doth more afflict me, and more grievously vex me, than death itself: for it hindereth in him also the joy of spirit. He had not always the sweet and joyful cogitations of the .heavenly inheritance to come, but he felt oftentimes also much heaviness of spirit, great anguish and terrors. Hereby we may plainly see how hard a matter faith is: which is not easily and quickly apprehended, as certain full and loathing spirits dream, which swallow up at once all that is contained in the holy Scriptures. The great ‘Infirmity which isin the saits, and the striving of the flesh against the spirit, do sufficiently witness how feeble faith is in them. Fora perfect faith bringeth by and by a perfect contempt and loathing of this present life. If we could fully assure ourselves, and constantly believe that God is our Father, and we his sons and heirs, then should we utterly contemn this world, with all the glory, righteousness, wisdom, and power, with ali the royal sceptres and crowns, and with all the riches and pleasure thereof. We should not be so ‘careful for this life: we should not be so addicted to the world and worldly things, trusting unto them when we have them, lamenting and despairing when we lose them; but we should do all things with great love, humility, and patience. But we do the contrary; for the flesh is yet strong, but faith is feeble, and the spirit weak. Therefore Paul saith very well, that we have here in this life, but only the first-fruits of the Spirit, and that in the world to come we shall have the teuths also. Verse 7. Through Christ. Paul hath Christ always in bis mouth: he cannot forget him); for he did well foresee that nothing should be less known in the world, yea, among them which should profess themselves to be Christians, than Christ and his Gospel. Therefore he talketh of bum, and setteth him before our eyes continually. And as often as he speaketh of grace, tighteousness; the promise, adoption, and imheritance, he is always Wont to add, “in Christ,” or “ through Christ,” covertly impugning 388 COMMENTARY ON GALATYANS. the law, As if he would say, These things come unto us neither by the law, nor by the works thereof; much less by our own strength, or by the works. of men’s traditions ; but only by Christ. Verse 8,9, But even then when ye knew not God, ye did service unto them which by nature are no gods. But now seeing ye know God, yea, rather are known of God, how turn you again to impotent and beggarly rudiments, whereunto, as from the beginning, ye will be in bondage again? This, is the conclusion of Paul’s disputation. From this place unto the end of the Epistle he doth not much dispute, but only giveth precepts as touching mamners. - Notwithstanding he first re- proveth the Galatians, being sore displeased that this divine and hea- venly doctrine should be so suddenly and easily removed out of their hearts. As if he would say, Ye have teachers which will bring you back again into the bondage of the law. This did not I; but by my doctrine I called you out of darkness, and out of the ignorance of God, into a wonderful light and knowledge of him. 1 brought you out of bondage, and set you in the freedom of the sons of God, not by preaching unto you the works of the law, or the merits of. men, but the grace and righteousness of God, and the giving of heavenly and eternal blessings through Christ.. Now, seeing this is true, why do ye so soon forsake the light, and return to darkness? Why do ye suffer yourselves so easily to be brought from grace unto the'Jaw, from freedom to bondage? Flere again we see, as before I have said, that to fall in faith is an easy matter, as the example of the Galatians witnesseth. ‘The example of the Anabaptists, libertines, and such other heretics, witnesseth the same also at this day. We, for our part, do set forth the doctrine of faith with continual travail, by preaching, by reading, and by writing; we purely and plainly distinguish the Gospel from the law, and yet do we little prevail. This cometh of the devil, who goeth about by all subtle means to seduce men, and to hold them in error: he can abide nothing less than the true knowledge of grace, and faith m Christ... Therefore, to the end he may take Christ clean out of sight, he setteth before them other shows, wherewith he so deceiveth them, that by little and little he leadeth them from faith and the knowledge of grace, to the disputation of the law. When he hath brought this about, then is Christ taken away. It is not without cause, therefore, that Paul speaketh so much and so often of Christ, and ihat he goeth about so purely.to set forth the doctrine of faith; . Wherenato he attributeth righteousness only and alone, and taketh it from the law, declaring that the law hath a clean contrary effect; that is, to engender wrath, to increase sin, &c. For he would gladly persuade us that we should not suffer Christ to be plucked out of our heart ; that the spouse should not suffer her husband to depart out of her arms, but should always embrace him and cleave fast unte COMMENTARY ON GALATIANS. ; 389 him, who being present, there is no danger ; yea, there is the faith- ful groaning, fatherly good will, adoption, and inheritance. But why saith Paul that the Galatians turned back again to weak and beggarly rudiments or ceremonies, that is to say, to the law, whereas they never had the law, for they were Gentiles? (notwith- standing he wrote these things to the Jews also, as afterwards he will declare.) Or why speaketh he not rather after this manner: Once when ye knew not God, ye did service unto them which by nature were no gods; but now seeing ye know God, why turn ye back again, forsaking the true God, to worship idols?. Doth Paul take it to be all one thing to fall from the promise of the law, from faith to works; and to do service unto gods which by nature are no gods? JI answer, Whosoever is fallen from the article of justification, is ignorant of God, and an idolater. Therefore it is all one thing, whether he afterwards turn again to the law, or to the worshipping of idols; it is all one whether he be called a monk, a Turk, a Jew, or an Anabaptist. Por when this article is taken away, there re- maineth nothing else but error, hypocrisy, impiety, and idolatry, how much soever it seem in outward appearance to be the very truth, the true service of God, and true holiness, &c. € reason is, because God will or can be known no otherwise than by Christ, according to that saying of John, i. “'The only begot- ten Son, which is in the bosom of the Father, he hath declared him.” He is the seed promised unto Abraham, in whom God hath esta- blished all his promises. Wherefore Christ is the only mean, and as ye would say, the glass by the which we see God, that is to say, we know his will. For in Christ we see that God is not a cruel exactor or a judge, but a most favourable, loving, and merciful Father, who, to the end he might bless us, that is te say, deliver us from the law, sin, death, and all evils, and might endue us with grace, righteousness, and everlasting life, “ spared not his own Son, but gave him for us all,” &c. (Rom. viii. 32.) This is a true knowledge of God, anda divine persuasion, which deceiveth us not, but painteth out God unto us lively. He that is fallen from this knowledge, must needs conceive this fantasy in his heart: TI will set up such a service of God; I will en- ter into such an order; I will choose this or that work ; and so I will serve God, and I doubt not but God will accept this, and reward me with everlasting lifé for the same. For he is merciful and hberal, giving all good things even to the unworthy and unthankful ; much more will he give unto me grace and everlasting life for my great _ and manifold good deeds and merits. This is the highest wisdom, righteousness, and religion, that reason can judge of; which is com- mon to all nations, to the Papists, Jews, Turks, heretics, &c. They ean go no higher than that Pharisee did, of whom mention is made in the Gospel. (Luke. xviii, 11, 12.) They have no knowledge of the Christian righteousness, or of the righteousness of faith. “ For the natural man perceiveth not the mysteries of God.” (1 Cor. ii. 14.) Also, “There is none that understandeth, there is none that seeketh 390 COMMENTARY ON GALATIANS, after God,” &c. (Rom. iit. 11.) Therefore there is no difference at all between a Papist, a Jew, a Turk, and an heretic. Indeed there is a difference of the person, the places, rights, religions, works, and worshippings ; notwithstanding there is all one and the same reason, the same heart, opinion, and cogitation, inthem all. For the Turk thmketh the self-same thing that the Charter-house monk doth; namely, If I do this or that work, God will be merciful unto me; if Ido it not, he will be angry. There is no mean betwixt man’s working and the knowledge of Christ. If this knowledge be dark- ened or defaced, it is all one, whether thou be a monk, a Turk, a Jew, &e. Wherefore it is an extreme madness that the Papists and Turks do so strive among themselves about the religion and service of God, contending that both of them have the true religion and true worship of God. And the monks themselves agree not together; for one of them will be accounted more holy than another for certain foolish out- ward ceremonies ; and yet, in their hearts, the opinion of them all is so alike, that one egg is not more like to another. For this is the imagination of them all: If I do this work, God will have mercy upon me; if I do it not, he will be angry. And therefore every, man that revolteth from the knowledge of Christ, must needs fall into idolatry, and conceive such an imagination of God, as is not agreeable to his nature ; as the Charter-house monk for the observing of this rule, the Turk for the keeping of his Alcoran, hath this assur- ance, that he pleaseth God, and shall receive a reward of him for his labour. Such a God as after this sort forgiveth sins and justifieth sinners, can no where be found; and therefore this is but a vain imagination, a dream, and an idol of the heart. For God hath not promised that he will save and justify men for their religions, observations, ceremonies, and ordinances, devised by men ; yea, God abhorreth nothing more, as the whole Scripture witnesseth, than such will-works, such service, rites, and ceremonies ; for the which also he overthroweth whole kingdoms and empires. ‘Therefore, as many as trust to their own strength and righteousness, do serve a god, but such a god as they themselves have devised, and not the true God indeed. For the true God speaketh thus; No righteousness, wisdom, nor religion, pleaseth me, bat that only whereby the Father is glorified through the Son. - Whosoever apprehendeth this Son, and me, and my promise in him by faith, tohim I am a God, to him I am a Father, him do I accept, justify, and save. All other abide under wrath, because they worship that thing which by nature is no god. Whosoever forsaketh this doctrime must needs fall into the igno- ranee of God; he understandeth not what the true Christian righ- teousuess, wisdom, and service of God is; he isan idolater, abiding under the law, sin, death, aud the power of the devil; and all things that he doth, are accursed and condemned. Therefore the Ana- baptist, imagining with himself that he pleaseth God if he be re-bap- tized, if he forsake his house, wife, and children; if he mortify bis. L Jt 2 - COMMENTARY ON GALATIANS. 391. flesh, and suffer much adversity, and at length death itself ; yet there is not one drop of the knowledge of Christ in him; but secluding Christ, he dreameth altogether of his own works, of the forsaking of his goods, of his affliction and mortification, and now differeth nothing from the Turk, Jew, or Papist, in spirit or in heart, but only in the outward appearance, works, and ceremonies, which he hath chosen to himself. ‘The same confidence in works have all the monks and other religious orders ; notwithstanding in their apparel and other outward things there is a difference. There are at this day very many like unto these, which, notwith- standing, would be counted among the true professors and teachers of the Gospel ; and as touching the words, they teach that men are deliyered from their sins by the death of Christ. But because they teach faith in such sort, that they attribute more to charity than to faith, they highly dishonour Christ, and wickedly pervert his word. For they dream that God regardeth and accepteth us for our charity Sake, whereby we being reconciled to God, do love Ged and our neighbour. If this he true, then have we no need of Christ at all. Such.men serve not the true God, but an idol of their own heart, which they themselves have devised. For the true God doth not regard or accept us for our charity, virtues, or newness of life, but for Christ’s sake, &c. But they make this objection: Yet notwithstanding the Scripture commandeth that we should love God with all our heart, &c. It is true. But it followeth not, that, because God commandeth us, therefore we do it. If we did love God with all our heart, &c. then no doubt we should be justified, and live through this obedience, as itis written: “He that shall do these things shall live in. them.” (Lev. xviii. 5. Rom.x. 3.) But the Gospel saith, Thou dost not these things, therefore thou shalt not live inthem. For this sentence, “ Thou shalt love the Lord thy God,” &c. requireth a perfect obe - dience, a perfect fear, trust, andlove, towards God. These things men neither do nor can perform, in this corrupt nature. Therefore this Jaw, “ Thou shalt love the Lord thy God,” &c. justifieth not, but accuseth and condemneth all men, according to that saying, “ The law causeth wrath,” &e. Contrariwise, ‘“ Christ is the finish- ing and accomplishing of the law to righteousness, to every one that lieveth.” (Rom. iv. 15. Rom. x. 4.) Of this we have spoken. largely before. - In like manner, the Jew keeping the law with this opinion, that he by this obedience will please God, serveth not the true God : but is an idolater, worshipping a dream and an idol of his own heart, which is no where to be found. For the God of his fathers, whom he saith he worshippeth, promised to Abraham a seed, through the which all nations should be blessed. Therefore God is known, and the blessing is given, not by the law, but by the Gospel of Christ. Although Paul spake these words, “Then, when ye knew not God, ye did ser- wice,” &c. properly and principally to the Galatians, which were Gentiles ; yet, notwithstanding, by the same words he also $92 COMMENTARY ON GALATTANS. toucheth the Jews, who, though they rejected their idols outwardly, yet in’ their hearts they: worshipped them more’ tlian ‘did’ the Gentiles, as is said, Rom. i. ‘Thou abhorrest idols, and .com-' mittest sacrileget” -'The'Gentiles were not the people of God, they had not his word,\and’ therefore their idolatry was gross. \Butthe: idolatrous Jews cloaked their idolatry with’ the name andiword of! God, as all justiciaries which seek righteousness by works, are wont to ddesy and so with this outward show of holiness they déeeived many. ‘Therefore idolatry, the more holy and spiritual it is, the more hurtful it is. But how may thes two contrary sayings which the Apostle here’ setteth down; be reconciled together? “ Ye knew not God, and ye worshipped God.” I answer, All men naturally have this general knowledge, that there is a God, according to that saying, Rom. i. “ Forasmuch as that which may be known of God was manifest in them.” For God was manifest unto them, in that the invisible things of him did appear by the creation of the world. Moreover, : _the ceremonies and religions which were, and always remained among all nations, sufficiently witness that all men have had a certain general knowledge of God. But whether they had it by nature, or by the tradition of their forefathers, | will not here dispute. But here some will object again : if all men knew God, wherefore then doth Paul say, that the Galatians knew not God before the preaching of the Gospel? I answer, there is a double knowledge of God, general and particular. All men have the general knowledge, namely, that there isa God, that he created heaven and earth, that he is just, that he punisheth the wicked. But what God thinketh of us, what his will is toward us, what he will give or what he will do to the. _ end we may be delivered from sin and death, and be saved (which is the true knowledge of God indeed), this they know not. As it may be that I know some man by sight, whom indeed I know not thoroughly, because I understand not what affection he beareth to- wards me. So men know naturally that there is a God, but what his will is, or what is not his will, they do not know. For it is written, “Phere is none that understandeth God.” (Rom. i. 11.) And im another place, “‘ No man hath seen God.” (John, i. 18.) That is to say, ho nian hath known what is the will of God. Now, what doth it avail thee if thou know that there is a Gad, and yet art ignoraut what is his will towards thee? Here some think’one thing, and some another. The Jews imagine this to be the will of God, if they wor- ship him according to the ‘rule of Moses’ law; the Turk, if he observe his Aleoran; the monk, if he keep bis or der and perform’ his vows. But all these are deceived, and become vain iu their own cogitations, as Paul saith (Rom. i.), seit knowing what pleaseth or displeaseth’ God. ‘Lherefore, instead of the true and natural God, poe worship the dreams and imaginations of their own heart. ‘ 4 bts 1 is it that Paul meaneth when he saith, “ When 3 ye knew not Ged ;” that is, when ye ‘knew not the will of God, ye served those’ which by nature were no gods, that is to say, ye-served the dreams. Lz COMMENTARY ON GALATIANS, 395 and imaginations of your own heart, whereby ye imagined without the word, that God was to be worshipped with this or that work, with this or that rite or ceremony. For upon this proposition, which all men do naturally hold, namely, that there is a God, hath sprung all idolatry, which without the knowledge of the Divinity could never have come igto the world. But because men had this natural know- ledge of God, they conceived yain and wicked imaginations of God, without and against the word, which they esteemed and maintained as the very truth itself, and so dreamed that God is such a one, as by nature he is not. So the monk imagineth him to be such a God as forgiveth sins, giveth grace and everlasting life, for the keeping of his rule. ‘This God is no where to be found. Therefore he serveth not the true God, but that which by nature is no God : to wit, the imagi- nation and idol of his own heart; that is to say, his own false and vain opmion of God, which he dreameth to be an undoubted truth, Now reason itself will enforce us to confess, that man’s opinion is no God. ‘therefore whosoever will worship God without his word, serveth not the true God, as Paul saith, but that which by nature is no God. Therefore whether ye call rudiments here the Jaw of Moses, or else the traditions of the Gentiles (albeit he speaketh here properly "and principally of the rudiments of Moses), there is no great dif- ference. For he that faileth from grace to the law, falleth with no less danger than he that falleth from grace to idolatry. For without Christ there is nothing else but mere idolatry, an idol, and false ima- gination of God, whether it be called Moses’ law, or the Pope’s or- dinances, or the Turk’s Aleoran, &c. Therefore he saith with a certain admiration, Verse 9. But now seeing you know God. As though he should say, This is a marvellous thing, that ye, know- ing God by the preaching of faith, do so suddenly revolt from the true knowledge of his will, wherein I thought ye were so surely esta- blished, that I feared nothing less than that ye should be so easily overthrown, and.do now again, by the instigation of the false apostles, return to the weak and beggarly ceremonies, which ye would serve again afresh. Ye heard before, by my preaching, that this is the will of God to bless all nations ; not by circumcision, or by the observation of the law, but by Christ promised to Abraham. (Gal. iii. 9.) They that believe in him shall be blessed with faithful Abraham. (Gal. iv. 7.) They are the sons and heirs of God. Thus, I say, have ye known God. Verse 9. Yea, rather are known of God, &e. ¢ . - ~~ He correcteth the sentence going before, “ but now seeing ye have known God ;” or rather-turneth it after ~his manner, “ yea, yather ye <4 c Cc. $94 COMMENTARY ON GALATIANS. are known of God.” For he feared lest they had lost God utterly. As if he weuld say, _ Alas! are ye come to this point, that now ye know not God, but return again from grace to the law? Yet not- withstanding God knoweth you. And indeed our knowledge is rather passive than active; that is to say, it consisteth in this, that we are rather known of God, than that we know him. All ourdoing, that is, all our endeavour to know and to apprehend God, is to suffer God to work in us. He giveth the word, which when we have re- ceived by faith given from above, we are new-born and made the sons of God. This is then the sense and meaning: “ Ye ase known of God :” that is, ye are visited with the word, ye are endued with faith and the Holy Ghost, whereby ye are renewed, &c. Wherefore, even by these words, “ye are known of God,” he taketh away all nghteous- ness from the law, and denieth that we attain the knowledge of God through the worthiness ef our own works. For “ no man knoweth the Father, but the Son, and he to whom the Son will reveal him.” (Luke, x. 22.) Andalso, “ He by his knowledge shall justify many, because he shall bear their miquities.” (Isa. lin. 11.) Wherefore, our knowledge concerning God consisteth in suffering, and not in doing. He much marvelleth, therefore, that, seeing they knew God truly by the Gospel, they returned so suddenly to weak and beggarly rudiments, hy the persuasion of the false apostles, As I myself also should greatly marvel, if our church, which by the grace of God is godly re- formed in pure doctrine and faith, should be seduced and perverted by some fond and frantic head, through the preaching of one or two ser- mons, that they would not acknowledge me for their pastor any more. Which thing notwithstanding shall one day come to pass, if not whilst we live, yet when we are dead and gone. For many shall then rise up, which will be masters and teachers, who, under a colour of true religion, shall teach false and perverse doctrine, and shall quickly overthrow all that we in so long time and with so great travail have builded. We are not better than the Apostles, who, whilst they yet lived, saw, not without their great grief and sorrow, the subversion of those churches which they themselves had planted through their mi- nistry. Therefore it is no great marvel if we be constrained to behold the like evil at this day in those churches where sectaries do reign, who hereafter when we are dead, shall possess those churches which we have won and planted by our ministry, and with their poison in- fect and subvert the same. And yet notwithstanding Christ shall re- main and reign to the end of the world, and that marvellausly, as he did under the papacy. Paul seemeth to speak very spitefully of the law, when he calleth it the rudiments, as he did also before in the beginning of this chapter, and not only rudiments, but weak and beggarly rudiments and ceremonies. Is it blasphemy to give such odious names to the law of God? The law being in his true use, ought to serve the pro- mises, and to stand with the promises and grace. But, if it fight against them, it is no more the holy .aw of God, but a false and a 4 kee COMMENTARY ON GALATIANS. 598 devilish doctrine, and doth nothing else but drive men to desperation, ] and therefore must be rejected. Wherefore when he calleth the law weak and beggarly rudiments, he speaketh of the law in respect of proud and presumptuous hypo- crites, which would be justified by it, and not of the law being spi- ritually understood, which engendereth wrath. (Rom. iv. 15.) For. the law, as I have often said, being in his own proper use, accuseth, and condemneth a man: and in this respect it is not only a strong, and a rich ridiment, but most mighty and most rich, yea, rather-an in- vincible power and riches: and if here the conscience be com pared with the law, then it is most weak and beggarly. For it is so tender- a thing, that for a small sin it is so troubled and terrified, that it utterly, despaireth, unless it be raised up agam. Wherefore, the law, in his: proper use, hath more strength and riches, than heaven and earth is: able to contain ; insomuch that one letter or one tittle of the law is able to kill all mankind, as the history of the law given by Moses doth witness. (Exod. xix.20.) Thisis the true and divine use of the law, of which Paul speaketh not in this place. Paul therefore entreateth here of hypocrites, which are fallen from grace, or which have not yet attained to grace. ‘These, abusing the law, seek to be justitied by it. ‘They exercise and tire themselves day and night in the works thereof, as Paul witnesseth of the Jews——“ F or I bear them record,” saith he, “ that they have the zeal of God, but not according to knowledge; for they, being ignorant of the righ- teousness of God,” &c. (Rom. x.) Such do hope so to be strengthened and enriched by the law, that they may be able to set their power and riches which they have gotten by the righteousness thereof, against the wrath and judgment of God, and so to appease God, and to be saved thereby. In this respect then we may well say, that the Jaw is a weak and a beggarly rudiment; that is to say, which can give neither help nor counsel. ! And whoso listeth to amplify this matter, may further say, that the law is a weak anda beggariy rudiment, because it maketh men more weak and beggarly: again, because that of itself it hath no power, or riches, whereby it is able to give or to bring righteousness ; and moreover, that it is not only weak and beggarly, but even weak- ness and beggary itself. How then shall it'enrich or strengthen those which were before both weak and beggarly? Therefore to seek to be justified by the law, is as much as if a man. being weak and feeble already, would seek some other greater evil whereby he might over- ‘come his weakness and poverty, which notwithstanding would bring him unto utter destruction. As if he which hath the falling sickness, would seek to join unto it the pestilence for a remedy; or if a leper should come toa leper, ora beggar to a beggar, the one to help and to enrich the other, Paul therefore showeth that they which seek to be justified by the © law, have this commodity thereby, that daily they become more and more weak and beggarly. _ For they be weak and beggarly of them- selves; that is to say, they are by nature the children of ‘wrath, subs ° ccQg $96 COMMENTARY ON GALATTIANS. ject to death and everlasting damnation, and yet they lay hold upon that which is nothing else but mere weakness and beggary, seeking to be strengthened and enriched thereby. ‘Therefore, every one that falleth from the promise to the law, from faith to works, doth nothing else but Jay upon himself such a burden, being weak and feeble al- ready, as he is not able to bear (Acts, xv.), and in bearing thereof is made ten t.mes more weak, so that at length he is driven to despair, unless Christ come and deliver him. 119 This thing the Gospel also witnesseth, speaking of the woman _ which was grieved twelve years with a bloody issue, and suffered many things of many physicians, upon whom she had spent all her substance, and yet could not be cured; but the longer she was under their hands, the worse she was. (Luke, v. 45.) As many therefore as do the works of the law to be justified thereby, are not only not made righteous, but twice more unrighteous than they were before ; that is, as | have said, more weak and beggarly, and more unapt to do any good work. ‘This have I proved to be true both im myself and many others. I have known many monks in the papacy, which with great zeal have done many great works for the attaining of righ- teousness and salvation, and yet. were they more impatient, more weak, more miserable, more faithless, more fearful, and more-ready to despair, than any other. The civil magistrates who were ever occu- pied in great and weighty affairs, were not so imxpatient, so fearful, so faint-hearted, so superstitious, and so faithless, as these justiciaries and merit-mongers were. Whosoever then seeketh righteousness by the law, what can he ima~ gine else, but that God, being angry, must needs be pacified with works? Now when he hath once conceived this fantasy, he begin- neth to work. But he can never find so many good works as are able to quiet his conscience, but still he desireth more, yea, he findeth sins in those works he hath done already. ‘Therefore his conscience can never be certified, but must needs be always iu doubt, and thus thmk with itself; Thou hast not sacrificed as thou shouldest do ; thou hast not prayed aright; this thou hast left undone; this or that sin thou hast committed. Here the heart trembleth and feeleth itself op- pressed with innumerable sins, which still increase without end, so that he swerveth from righteousness more and more, until at length he fall to desperation. Hereof it cometh, that many, being at the point of death, have uttered these desperate words : O wretch that I am! I havenot kept mine order. Whither shall I flee from the wrath of Christ, that angry judge? Would to God I had been made a swineherd, or the vilest wretch in the whole world! Thus the monk, im the end of his life, is more weak, more beggarly, more faithless and fearful than he was at the beginning, when he first entered into hisorder. The reason is, because he would strengthen himself through weakness, and enrich himself through poverty. The law, or men’s traditions, or the rule of his order, should have healed him when he was sick, and enrjched him when he was poor; but he _4s-become more feeble and more poor than the publicans and harlots. COMMENTARY ON GALATIANS. 397 The publicans and harlots have not an heap of good works to trust unto, as the monks have: but although they feel their sins never so much, yet they can say with the publican, “ O Lord, be merciful to me a sinner!” (Luke, xvii. 13.) But contrariwise, the monk, which hath spent all his time in weak and beggarly elements, is confirmed in this opinion : if thou keep thy rule, thou shalt be saved, &c. With this false persuasion he is so deluded and bewitched, that he cannot apprehend grace, no nor once remember grace. ‘Thus, notwithstanding all the works which either he doth or hath done, be they never so many and so great, he thinketh that he hath never done enough, but hath still an eye to more works ; and so, by heaping up of works, he goeth about to appease the wrath of God, and to justify himself, until he be driven to utter desperation. Where- fore, whosoever falleth from faith and followeth the law, is like to 4Esop’s dog, which foregoeth the flesh, and snatcheth at the shadow. Wherefore, it is impossible that such as seek righteousness and saiva- tion by the law, whereunto men are naturally inclined, should ever find quietness and peace of conscience : yea, they do nothing else but heap laws upon laws, whereby they torment both themsel.es and others, and afflict men’s consciences so miserably, that, through ex- treme anguish of heart, many die before their time. For one law al- ways bringeth forth ten more, and so they increase without number and without end. ; Now, who would have thought that the Galatians, which had learned so sound and so pure a doctrine of such an excellent Apostle and teacher, could be so suddenly led away from the same, and utterly perverted by the false apostles? It is not without cause that 1 repeat this so often, that to fall away from the truth of the Gospel is an easy matter. ‘The reason is, because men do not suihciently con- sider, no not the very faithful, what an excellent and a precious treasure the true knowledge of Christ is. ‘Therefore they do not labour so diligently and so carefully as they should do, to obtain and to retain the same. Moreover, the greater part of those that hear the word, are exercised with no cross or atHliction ;_ they wrestle not against sin, death, and the devil, but live in security without any conflict. Such men, because they are not proved and tried with temptations, and therefore are not armed with the word of ‘God agaiust the subtleties of the devil, never feel the use and power of the word. Indeed, whilst they are among faithful ministers and preachers, they can follow their words, and say as they say, persuading them- selves that they perfectly understand the matter of justification. But when they are gone, and wolves in sheep's clothing are come in their place, it happeneth unto them as it did to the Galatians ; that is to say, they are suddenly seduced and easily turned back to weak and begearly rudiments. Paul hath here his peculiar manner of speech, which the other Apostles did not use. For there was none of them besides Paul, that gave such names to the law ; to wit, that it isa weak anda beg- garly rudiment, that is to say, utterly unprofitable to righteousness. cc3 398 COMMENTARY ON GALATIANS. And surely I durst not have given such terms unto the law, but should have thought it great blasphemy against God, if Paul had not done so before. But of this [have entreated more largely before, where I showed when the law is weak and beggarly, and when it is most strong and rich, &c. Now if the law of God be weak and unprofitable to justification, much more are the laws and decrees of the Pope, weak and unprofitable to justification. Therefore we give sentence against the ordinances, laws, and decrees of the Pope, with such boldness and assurance, as Paul did against the law of God, that they are not only weak and beggarly rudiments, and utterly unprofitable to righteousness, but also execrable, ac- cursed, devilish, and damnable; for they blaspheme grace, they overthrow the Gospel, abolish faith, take away Christ, &e. Forasmuch then as the Pope requireth that we should keep his laws as necessary to salvation, he is very Antichrist and the vicar of Satan ; and as many as cleave unto him, and confirm his abominations and blasphemies, or keep them to this end, that thereby they may merit the forgiveness of their sins, are the servants of Antichrist and of the devil. Now such hath the doctrine of the papistical church been of a long time, that these laws ought to be kept as necessary to salvation. ‘Thus the Pope sitteth in the temple of God, vaunting himself as God; he setteth himself against God, and exalteth himself above all that is called God or worshipped, &c.; and men’s con- sciences more feared and reverenced the laws and ordinances of the Pope, than the word of God and his ordinances. By this means he was made the Lord of heaven and earth, and of hell, and bare a triple crown upon his head. ‘The cardinals also and bishops his creatures, were made kings and princes of the world ; and therefore, if he did not burden men’s consciences with his laws, he could not long maintain his terrible power, his dignity, aud his riches ; but his whole kingdom would quickly fall. 'Vhis place, which Paul here handieth, is weighty and of great im- portance, and therefore the more diligently to be marked; to wit, that they which fall from grace to the law, do utterly lose the know- ledge of the truth; they see not their own sins; they neither know God, nor the devil, nor themselves ; and moreover they understand not the force and use of the law, although they brag never so much that they keep and observe the same. For without the knowledge of grace, that is to say, without the Gospel of Christ, it is impossible for a man to give his definition of ihe law, that it isa weak and a beg- garly rudiment, and unprofitable to righteousness. But he rather judgeth quite contrary of the law; to wit, that it isnot only necessary to salvation, but also that it strengtheneth such as are weak, and en- richeth such as are poor and beggarly ; that is to say, that such as obey and observe the same, shall be able to merit righteousness and everlasting salvation. If this opinion remain, the promise of God is denied, Christ is taken away, lying, impiety, and idolatry is esta- blished. Now the Pope, with all his bishops, his schools and whole synagogue, taught that his laws are necessary to salvation: therefore ott bes COMMENTAR¥ ON GALATIANS. 399 he was a teacher of weak and beggarly elements, wherewith he made the church of Christ throughout the whole world, most weak and beg- garly ; that is to say, he burdened and miserably tormented the church with his wicked laws, defacing Christ, and burying his Gospel. Verse 9. Whereunto ye will be in bondage again. This he addeth, to declare that he speaketh of proud and presump- tuous hypocrites, which seek to be justified by the law, as I have, Shown before. For otherwise he celleth the law, holy and good. As, “we know that the law is good, if a man use it rightly” (1 Tim. 1.) ; that is to say, civilly to bridle evil doers, and spiritually to increase transgressions. (Gal. ii. 19.) But whosoever ebserveth the Jaw to obtain righteousness before God, maketh the law, which is good, damnable and hurtful unto himself. He reproveth the Gala- tans, therefore, because they would be in bondage to the law again, which doth not take away sin, but increaseth sin. For whilst a sinner, being weak and poor himself, seeketh to be justified by the law, he findeth nothing in it but weakness and poverty itself. And here two sick and feeble beggars meet together, of whom the one is not able to help and heal the other, but rather molesteth and troubleth the other. We, as being strong in Christ, will gladly serve the law ; not the weak and beggarly, but the mighty and rich law, that is to say, so far forth as it hath power and dominion over the body ; for then we serve the law, but only in our body and outward members, and not in our conscience. But the Pope requireth that we should obey his laws with this opinion, that if we do this or that, we are-righteous ; if we do it not, we aredamned. Here the law is no more than a weak and beggarly element. For whilst this hondage of the conscience conti- nueth under the law, there can be nothing but mere weakness and poverty. Wherefore all the weight of the matter lieth in this word “to serve.” The meaning therefore of Paul is this, that he would not have the conscience tu serve under the law as a captive, but to be free and to have dominion over the law. For the conscience is dead to the law through Christ, and the law again unto the conscience. Whereof we have more largely entreated afore in the second chapter. . Verse 10. Ye observe days and months, times and years. By these words he plainly declareth what the false apostles taught, namely, the observation of days, months, times, and years. The Jews were commanded to keep holy the sabbath-day, the new moons, the first aud the seventh month, the three appointed times or feasts, namely, the paschal or passover, the feast of weeks, of the taber- nacles, and the year of jubilee. These ceremonies the Galatians were constrained by the false apostles to keep as necessary to righteousness. Therefore he saith, that they, losing the grace and liberty which they cc4 a 400 COMMENTARY OM GALATIANS. - had in Christ, were turned back to the serving -of weak and beggarly elements. For they were persuaded by the false apostles, that these Jaws must needs be kept, and, by keeping of them, they should ob- tain righteousness ; but if they kept them not, they should be damned. Contrariwise, Paul can in no wise suffer that men’s consciences should be bound to the law of Moses, but always delivered them from the law. “ Behold I, Paul,” saith he, a little after in the fifth chapter, “ do write unto you, that if ye be circumcised, Christ shall profit you nothing.” And, “ let no man judge you in meat or drink, or im a piece of an holiday, or of a new moon or sabbath-day,” &c. (Col. ii.) So saith our Saviour Christ ; “The kingdom of God con = éth not with observation of the jaw.” (Luke, xvii. 20.) Much le s then are men’s consciences to be burdened and snared with hv- man traditions. Verse 11. Iam infear of you, lest I have bestowed on you labour in vain. Here Paul showeth himself to be greatly troubled through the fall. _ of the Galatians ; whom he would more bitterly reproye, but that he feareth, lest, if he should deal with them more sharply, he should not only not make them better, but more offend them, and so utterly alienate their minds from bim. ‘Therefore, in writing, he changeth and mitigateth his words ; and, as though all the harm redounded unto himself, he saith, “‘ [am in fear of you, lest I have bestowed my la- bour on you im vain :” that is to say, It grieveth me that I have preached the Gospel with so great diligence and faithfulness amongst you, and see no fruit to come thereof. Notwithstanding, although. he show a very loving and a father'y affection towards them, yet witha) he chideth them somewhat sharply, but yet covertly. For when he saith, that he had laboured in vain; that is to say, that he had preaehed the Gospel among them without any fruit; he showeth covertly that either they were obstinate unbelievers, or else were fallen from the doctrine of faith. Now both these, as well unbelievers as backsliders from the doctrine of faith, are sinners, wicked, unrigh- teous, and damned. Such therefore do obey the Jaw in vain ; they observe days, months, and years mvain. And in these words, “ Tama in fear of you, lest I have bestowed on you labour im vain,” is con- tamed a certain secret excommunication. Jor the Apostle meaneth hereby that the Galatians were secluded and separate from Christ, unless they speedily returned to sound and sincere doctrine again; yet he pronounced no open sentence against them. For he perceived that he could do no good with over-sharp dealing ; wherefore he changeth his style, and speaketh them fair, saying, for if*thou do, thou wilt say; Iofeel the horrible térfors of the law atid ths ‘tyrauny-of sin, not’ Ge 2 460 COMMENTARY ON GALATIANS. only rebelling’ against me, but also subduing and leading mé captive,” and I feel no comfort or righteousness at all: Therefore lamasin- ner aud not righteous. If I be a sinner, then am I guilty of ever- lasting death. But against this feeling thou must wrestle, and Sayy | Although I fee] myself utterly overwhelmed ‘and. swallowed up with sin, and my heart telleth me that God is offended and angry with’ me, yet in very deed it is not true, but that mine own sense and feel<; ing so judgeth. ‘The word of God, which in these terrors I ought to follow, and not mine own sense, teacheth a far other thing ; namely, ‘that God is near unto them that are of a troubled heart, and saveth them that are of an humble spirit.” (Psalm xxxiv. 18.) Also, “ He despiseth not an humble and contrite heart.” (Psalm li. 17.) Moreover, Paul showeth here, that they which are justified in’ spirit by faith, do not yet feel the hope of. righteousness, but wait sull for it. yeast hod Wherefore, when the law accuseth and sin terrifieth thee, and thou: feelest nothing but the wrath and judgment of God, despair not for: all that, but take unto thee the armour of God, the shield of faith, the helmet of hope, and the sword of the Spirit, and try how good and: how valiant a warrior thou art. Lay hold of Christ by faith, who. is the Lord of the law and sm, and of all things else-which accom- pany them. Believing in him, thou art justified : which thing reason and the feeling of thine own heart when thou art tempted, do not “tell thee, but the word of God. Moreover, in the midst of these conflicts and terrors which often return and exercise thee, wait thou patiently through hope for righteousness, which thou hast now by faith, although it be yet but begun and imperfect, until it be revealed and made perfect in the kingdom of heaven. Lie But thou wilt say, I feel not myself to have any righteousness, or at the least, I feel but very little. Thou must not feel, but believe that thou hast righteousness. And except thou believe that thou art righteous, thou dost great injury unto Christ, who hath cleansed thee by the washing of water through the word (Eph. v. 26), who also — died upon the cross, condemned sin, and killed death, that through: — him thou mightest obtain righteousness and everlasting life. ( 1 Cor. xv. 3.) These things thou canst not deny, except. thou wilt openly’ show thyself to be wicked and blasphemous. against .God, and ut-- terly to despise God, and all his promises, Jesus Christ with all his: benefits ; and so consequently thou canst not deny but that thou art, righteous. i “ ied Let us learn, therefore, in great and horrible terrors, when our--- conscience feeleth nothing but sin, and judgeth that God is angry with us, and that Christ hath turned his face from us, not to follow the sense’and feeling of our own heart, but:to stick. to the word of God, which saith, that God is not angry, but looketh to the afflicted, - and to such as are troubled in spirit and. tremble at his word (Isa/ Ixvi. 2); and that Christ turneth not himself away from such as. Jabour and are heavy laden, .but refresheth and comforteth. them. (Matt, xi. 28.) ‘This place therefore teacheth plainly, that the law ‘ ait 2 COMMENTARY ON °,ALATIANS. 461 and works bring us unto ne righteousness or comfort at all; but this doth the-Holy Ghost only in the faith of Christ, who raiseth up hope in terrors and tribulations, which endureth and overcometh all ad- versities. Very few there be that know how weak and feeble faith and hope are. under the cross, and in the conflict. For it seemeth they are but a smoking flax, which is ready by and by to be put out with a vehement wind. (Isa. xli. 3.) But the faithful, who believé in the midst of these assaults and terrors, hoping against hope, that is to say, fighting through faith im the promise as touching Christ, against the feeling of sin and of the wrath of God, do afterwards find, by experience, that the spark of faith, being very little (as it appeareth to natural reason, for reason can scarcely feel it), isas a mighty fire, and swalloweth up all our sins and all our errors. There is nothing more dear or precious in all the world, to the true children of God, than.this doctrine. For. they that understand this doctrine, do know that, whereof all the world is ignorant ; namely, that sin, death, and all other miseries, afflictions, and cala- mities, as well corporal as spiritual, do turn to the benefit and profit of the elect. Moreover, they know that God is then most dear unto them, when he seemeth to be farthest off, and that he is thena most merciful and loving Saviour, when he seemeth to be most angry to afflict and to destroy. (2 Cor. vi. 10.) Also they know that they have an everlasting righteousness, which they wait for through hope, as a certain and sure possession laid up for them in heaven; even when they feel the horrible terrors of sin and death. Moreover, that they are.then lords of all things, when they are most destitute of all things, arene to that saying, “ Having nothing, and yet pos- sessing all things.” ‘This, saith the Scripture, is to conceive comfort through hope. But this cunning is not learned without great and often temptations. Verse 6. For in Jesus Christ neither circumcision availeth any thing, neither uncircumcision, but Saith which worketh by love. That is to say, faith which is not feigned nor hypocritical, but true and lively. This is that faith which exerciseth and requireth good works through love, It is as much as to say, He that will be a true Christian indeed, or one of Christ’s kingdom, must be a true be- liever. Now he believeth not truly, if works of charity follow not _his faith. So on both hands, as well on the right hand as on the left, he. shutteth hypocrites out of Christ’s kingdom. On the left hand he shutteth out the Jews, and all such as will work their own salva- tion, saying, “ In Christ neither circumcision ;” that is to say, no works, no service, no worshipping, no kind of life in the world, but faith, without any trust in works or merits, availeth-before God. On the right hand he shutteth out all, slothful and idle persons, which say, If faith justify without works, then let us work nothing, but let us only believe, and do what we list. Not so, ye enenues of graces GG3. 462 COMMENTARY ON GALATIANS. Paul saith otherwise. And although it be -true that only faith juss tifieth, yet he speaketh here of faith in another respect ; that 1s to say, that after it hath justified, it is not-idle, but occupied and exere cised in working through love. . Paul therefore in this plaee setteth forth the whole life of a Christian man, namely, that inwardly it con. - sisteth in faith towards God, and outwardly im charity and good works towards our neighbour, So that a man is a perfect Christian inwardly through faith before God, who hath no need of .our works, and outwardly before men, whom our faith profiteth nothing, but our charity or our works. ‘I berefore, when we have heard or under- stood of this form of Christian life, to wit, that itis faith and cha» rity, as 1 have said, it is not yet declared what faith or what charity is ; for this is another question. For as touching faith, or the inward nature, force, and useof faith, he hath spoken before, where he showed that it is our righteousness, or rather our justification before God. Here he joineth it with charity and works; that is to say, he speaketh of the external office thereof, which is to stir us up to do good works, aud to bring forth in us the fruits of charity to the profit of our neighbour. Verse 7. Ye.did run well: who did let you, that ye did not obey the truth? ’ These are p'ain words. Paul affirmeth that he teacheth them the truth and the self-same thing that he taught them before, and that they ran well so long as they obeyed the truth, that is, they be- lieved and lived rightly: but now they did not so, since they, were misled by the false apostles. Moreover, he useth here a new kind ~ of speech in calling the Christian life a course or a race. For among the Hebrews, to run or to walk signifieth as much as to live or to be - conversant. ‘The teachers do run when they teach purely; and the hearers or learners do run when they receive the word with joy, and when the fruits of the Spirit do follow. Which thing was done as long as Paul was present, as he witnessed before in the third and fourth chapters. And here he saith, “ Ye did ran well”. that 1s to say, all things went forward well and happily among you, ye lived very well, ye went on the right way to’ everlasting life, whicl: the word of God promised you, &c. had These words, ‘ Ye did'run well,” contain im them a singular. com- fort. This temptation oftentimes exerciseth the godly, that their life scemeth unto them to be rather a certain slow, creeping than.a run- ning. But if they abide im, sound) doctrine, and walk ia the spirit, let this nothing trouble them, though their doings seem ty. ga slowly forward, or rather. creep. God. judgeth, far otberwise. For, that which seemeth unto us to be very, slow and: searcely.to: creep, run- neth swiftly in God's sight. Again, that which is: to. us: nothing, else but sorrow, mourning, and death, is; before Gody joy, mixth, and true happmess. Therefore, Christ. saith, “ Blessed: axe: ye thas 4 *, , ra 2 COMMENTARY ON GALATIANS. 463 mourn and weep, for ye shall receive comfort” “(Matt. y. 4): “ye shall laugh,” &c. (Luke, vi. 21.) All things shall turn to the best. to them which believe in the Son of God, be it sorrow, or be it death itself. Therefore they be true runners indeed, and whatsoever they do, it runneth well and goeth happily forward by the furtherance’ of God’s Spirit, which cannot skill of slow proceedings. Verse 7. Who did let you, that you did not obey the truth? They are hindered in this course which fall away from faith and grace, to the law and works; as it happened to the Galatians, bemg misled and seduced by the false apostles, whom covertly he repre- hendeth with these words, “ Who did let you, that you did not obey the truth?” In like manner he said before in the $d chapter, “‘ Who hath bewitched you, that you should not obey the truth?” ‘And here Paul showeth by the way, that men are so strongly bewitched with false doctrine, that they embrace lies and heresies in the stead of | the truth and spiritual doctrine. And on the other side, they say and swear that the sound doctrine which before they loved, is erro- néous ; and that their error is sound doctrine, maintaining and de- fending the same with all their power. Even so the false apostles brought the Galatians, which ran well .at the beginning, into this Option, to believe that they erred and went, very slowly forward when’ | Paul was their teacher. But afterwards they, being seduced by. the false apostles and falling clean away from the truth, were so strongly, bewitched with their false persuasion, that they thought themselves to be in a happy state, and that they.rau very well. ‘Lhe same hap- peneth at this day to such as are seduced by the sectaries and fantas- tical spirits. "Therefore I am wont to say, that falling in doctrine cometh not of man, but of the devil, and is most perilous; to wit, éven from the high heaven to the bottom hell. For they that con- tinue in error, are so. far from acknowledging their sin, that they maintain the same to be high righteousness. Wherefore it is impos- siblé for them to obtain pardon. os Verse 8. It is not the persuasion of him that calleth you. _ This is a great consolation and a singular doctrie, whereby Paul showeth how the false persuasion of such as are deceived by wicked teachers, may be rooted out of their hearts. The false apostles were jolly fellows, and in outward appearance far passing Paul both in learning and godliness. The Galatians, being deceived with this goodly show, supposed that when they heard them, they heard Christ himself, and therefore they judged their persuasion to be of Christ. Céentrariwise, Paul showeth that this persuasion and doctrine was not of Christ, who had called them in grace, but of the devil; and by this means he won many of them from this false persuasion. GG 4 464 COMMENTARY ON GALATIANS. Likewise we at this day revoke many from error that were seduced, when we show that their opinions are fantastical, wicked, and full of. blasphemies. Again, this consolation pertaineth to all those that are afflicted, which, through temptation, conceive a false opinion of Christ. For the devil is a marvellous persuader, and knoweth how to amplify the least sin, yea, a very trifle, in such sort, that he which is tempted shall think it to be a most heinous and horrible crime, and worthy of eternal damnation. Here the troubled conscience must be com- forted and raised up in such sort as Paul raised up the Galatians ; to wit, that this cogitation or persuasion cometh not of Christ, foras- much as it fighteth against the word of the Gospel, which painteth out Christ, not as an accuser, a cruel exactor, Kc. but as a meek, humble-hearted, and a merciful Saviour and a Comforter. But if Satan (who is a cunning workman, ard will leave no way unassayed) overthrow this, and lay against theethe word and example of Christ in this wise, True it is that Christ is meek, gentle, and merciful, but to those which are holy and righteous : contrariwise, to the sinners he threateneth wrath and destruction. (Luke, xiii.) Also he pronounced that the unbelievers are damned already. (John, iti.) Moreover, Christ wrought many good works: he suffered also many evils, and commandeth us to follow his example: but thy life is neither according to Christ’s word, nor his example ; for thou arta sinner, and there is no faith in thee: yea, thou hast done no good at all, and therefore those sentences which set forth Christ as a severe judge, do belong to thee, and not those comfortable sentences which show him to be a loving and a merciful Saviour, &c. Here let him that is tempted, comfort himself after this manner : The Scripture setteth out Christ unto us two manner of Ways : first, as a gift. If I take hold of him in this sort, I can want no- thing. For “ in Christ are hid all the treasures of wisdom and knowledge.” (Col. ii. 3.) He, with all that is in him, “is made unto me of God, wisdom, righteousness, sanctification, and redemp- tion.” (1 Cor. i. 30.) Therefore, although Ihave committed both many and grievous sins, yet notwithstanding, if I believe in him, they shall all be swallowed up by his righteousness. Secondly, the Scrip- ture setteth him forth as an example to be followed. Notwith- standing, I will not suffer this Christ (I mean, as he is an exaraple) to be set before me, but only in the time of joy and gladness when Tam out of temptation (where I can scarcely follow the thousandth part of his example), that I may have him as a mirror to behold and view how much is yet wanting in me, that I become not secure and careless. But in the time of tribulation I will not hear nor admit Christ, but as a gift, who dying for my sins, hath bestowed upon me is righ gousness, and hath done and accomplished that for me, which was wanting in my life: “ For he is the end and fulfill. ing of the lay unto righteousness to every one that believeth.” (Rom, x. 4.) . ai COMMENTARY ON GALATIANS. 465 It is good to know these things, not only to the end that every one of us may have a sure and a certain remedy m the time of tempta- tion, whereby we may eschew that venom of desperation, wherewith Satan thinketh to poison us: but also to the end we may be able to resist the furious sectaries and schismatics of our time. For the Anabaptists count nothmg more glorious in their whole dectrine, than that they so severely urge the example of Christ and the cross : especially seeing the sentences. are manifest where Christ coms mendeth the cross to his disciples. We must learn therefore how we may withstand this Satan, transforming himself into the likeness of an angel. Which we shall do if we make a difference between Christ set forth unto us sometimes as a gift, and sometimes as an example. ‘The preaching of him both ways hath his convenient time, which if it be not observed, the preaching of salvation may be turned into poison. Christ therefore must be set forth unto those which are already cast down and bruised through the heavy burden and weight of their sins, as a Saviour and a gift, and not as an ex- ample of a lawgiver. But to those that are secure and obstinate, he must be set forth as an example. Also the hard sentences of the Scripture, and the horrible examples of the wrath ef God, must be laid before them: as of the drowning of the-whole world, of the destruction of Sodom and Gomorrah, and such other like, that they may repent. Let every Christian therefore, when he is terrified and afflicted, learn to cast away the false persuasion which he hath con- ceived of Christ, and let him say, O cursed Satan, why dost thou now dispute with me of domg and working, seeing I am terrified and afflicted for my sms already? Nay rather, seeing I now labour and am heavy laden (Matt. xi. 28), I will not hearken to thee which art an accuser anda destroyer, but to Christ the Saviour of mankind, which saith, that he came into the world to save sinners, to comfort such as are in terror, anguish, and desperation, and to preach deliverance to the captives, &c. ‘This is the true Christ, and there is none other but he. I can seek examples of holy life im Abraham, Isaiah, John Baptist, Paul, and other saints; but they cannot forgive my sins, they cannot deliver me from the power of the devil and from death, they cannot save me and give me everlast- ing life. For these things belong to Christ alone, whom God the Father hath sealed (John, vi. 27); therefore I will not hear thee, nor acknowledge thee for my teacher, O Satan, but Christ, of whom the Father hath said, “ This is my beloved Son, in whom I am well pleased; hear him.” Let us learn in this wise to comfort our-~ ‘selves through faith im temptation, and in the persvasion of false doctrine: else the devil will either seduce us by his ministers, or kil] us with his fiery darts, 466 COMMENTARY ON GADLATIANS Verse'Q. A little leaven doth leaden the @hiole lump. This whole Epistle sufficiently witnesseth how Paul was “grieved with the fall of the Galatians, and how often ‘he ‘béat ihto their heads, sometimes chiding and sometimes entréating them, the €x- ceeding great and horrible enormities that should ‘ensue upon this’ their fall, unless they repented. This fatherly and apostolical- éare and ‘admonition of Pau] moved soiie of them ‘nothing at all: for’ many of them acknowledged Paul no more ‘for their teacher, but preferred the false apostles far above hitn; of Whom they thought themselves to have received the true doctrine, and not of Paul. Moreover, the false apostlés,no doubt, slandered Paul among the Galatians, saying that he wé8 an obstinate and a coiitentious fellow, which for a light matter would break the unity of the cliurchés, and for no other cause but that he alone would be éounted wise and magnified of them. Through this false accusation they made Paul very odious unto maiy. . \ Some other which had not yet utterly forsaken his doctrine, thought that there was no danger in dissenting’a little froth him in the doctrine of justification and faith. Wherefore, when they heard that Paul made so heinous a niatter of that which séemed unto them to be but light and of small importance, they marvelléd; and thus they thought with themsélvés: Be it so that we havé Swervéd somie- thing from the doctrine of Paul, and that there hath been some fault’ in us; yet that being but a small matter, he ought to wittk thereat, or at least not so vehemently to amplify it, lest by the occasion thereof the concord of the churches should be broken. Wheréunto he answereth with this sentence, “ A little leavén leaveneth [or maketh sour] the whole lump of dough.” Avid this i8’a’caveat or ait admonition which Paul standeth much upon. And we also ought ~ greatly to esteem the same at this day. For our adversaries in like manner object against us, that we are contentious, obstinate, and in- tractable in defending our doctrine, and éven in matters of no great importance. But these are the crafty fétches of the devil, whereby he goeth about utterly to overthrow our doctrité. To this we an- swer therefore with Paul, that “a little leaven maketh sour thé whole lump.” , In philosophy, a small fatilt in the beginning, isa great and a foul fault in the end. So in divinity, one little éivor overthroweth thé whole doctrine. Wherefore we mitist separate lifé and dottrine far asunder. ‘The doctrine i¥'not outs, buf God's, Whose miiilisters oiily we are called; therefore we may not change of diminish’ oné tittle thereof. The life is ours: therefore, as touching that, we are ready to do, to suffer, to forgive, &c. whatsoever our adversaries shall require of us, so that faith and doctrine may remain sound and uncorrupt; of the which we say always with Paul, “ A little leavea Jeaveneth,” &c. be COMMENTARY ON GALATIANS. 467 A small mote in the eye hurteth the eye. And our Saviour Christ saith, “‘ The light of the body is the eye ; therefore, when thine eye is single, then is thy whole body light; but if thine eye be evil, then thy body is dark.” Again, “ If thy body shall have no part dark, then shall ail be light.” (Luke, x1. 34, 36.) By this - allegory Christ signifieth that the eye, that is to say, the doctrine, ought to be most simple, clear, and sincere, having in it no darkness, no cloud, &c. And James the Apostle saith, “ He that faileth m one point is guilty of all.” This place therefore maketh very much for us against these cavillers, which say, that we break charity, to the great hurt and damage of the churches. But we protest that we ~ desire nothing more than to be at unity with all men, so that they leave unto us the doctrine of faith entire and uncorrupt ; to the which all things ought to give place, be it charity, an Apostle, or an angel from heaven. Let us suffer them therefore to extol charity and concord as much as they list ; but, on the other side, let us magnify the majesty of the word and faith. Charity may be neglected in time and place without any danger ; but so cannot the word and faith be. Charity suf- fereth all things, giveth place to all men. Contrariwise, faith suf- fereth nothing, giveth place to no man. Charity, in giving place, in believing, in giving and forgiving, is oftentimes deceived, and yet, not+ withstanding being so deceived, it suffereth no loss which is to be called true loss indeed, that is to say, it loseth not Christ; therefore it is not offended, but continueth still constant in well-doing, yea, even towards the unthankful and unworthy. Contrariwise, in the matter of faith and salvation, when men teach lies and errors under the colour of the truth, and seduce many, here hath charity no place ; for here we lose not any benefit bestowed upon the unthankiul, but we lose the word, faith, Christ, and everiasting life. Let 1t not move us therefore, that they urge so much the keeping of charity and con- eord; for whoso loveth not God and his: word, itis no matter what or how much he loveth. Paul therefore by this sentence admonisheth, as well teachers as hearers, to take heed that they esteem not the doctrine of faith asa light matter, wherewith they may dally at their pleasure. It is a bright sun-beam coming doww from heaven, which lighteneth, directeth, and guideth us. Now, hke as the world with all bis wisdom and power isnot able to stop or turn away the beams of the sun comiug down from heaven unto the earth; even so can there be nothiig added to.the doctrme of faith, or taken from it: for that is an utter defacmg and overthrawing of the whole. Verse 10. I have trust in you through the Lord. As if he would'say, I have taught, admonished, and reproved you enough, so that ye would hearken unto me: notwithstanding, L hope well of you in the Lord: Here riseth a question, whether Paub 468 COMMENTARY ON GALATIANS. doth well when he saith he hath a good hope or trust in the Gala- tians, seeing the holy Scripture forbiddeth any trust to be put in men. Both faith and charity have their trust and belief, but after divers sorts, by reason of the diversity of their. objects. Faith trusteth in God,-and therefore it cannot be deceived ; charity believeth man, and therefore it is often deceived. Now, this faith that springeth of charity is so necessary to this present life, that without it life cannot coutinue in the world. For if one man should not believe and trust another, what life should we live upon earth? The true Christians do sooner believe and give credit through charity, than the children of this world do. For faith towards men is a fruit of the Spirit, or of Christian faith in the godly. Hereupon Paul had a trust in the Galatians, yea, though they were fallen from his doctrine: but yet in the Lord.. As if he should say: I have a trust in you so far forth as the Lord is in you, and ye in him; that is to say, so far forth as ye abide in the truth. From which if you fall away, seduced by the ministers of Satan, I will not trust unto you any more. ‘Thus it is lawful for the godly to trust and believe men. Verse 10. That ye will be none otherwise minded. To wit, concerning doctrine and faith, than I have taught “you, _ and ye have learned of me :. that is to say, [havea good hope of you, that ye will not receive any other doctrine’ which shall be contrary -to mine. Verse 10, But he that troubleth you shall bear his condemnation, whosoever he be. By this sentence Paul, as it were a judge sitting upon the judg- ment-seat, condemneth the false apostles, calling them bya very odious name, troublers of the Galatians, whom they esteemed to be very godly men, and far better teachers than Paul. And withal he goeth about to terrify the Galatians with this horrible sentence, whereby he so boldly condemneth the false apostles, to the end that they should fly their false doctrine as a most dangerous plague. As if he should say, What mean ye to give ear to those pestilent fellows, which teach you not, but only trouble you? ~The doctrine that they deliver unto you is nothing else but a trouble unto your consciences. Wherefore, how great soever they be, they shall bear their condemnation, ' Now, a man may understand by these words, ‘whosoever he be,” that the false apostles in outward appearance were very good and holy men. And peradventure there was amongst them some notable dis- ciple of the Apostles, of great name and authority. For it is not without cause that he useth such vehement and pithy words. He speaketh after the same manner also in the first chapter, saying, “ If we or an angel from heaven preach unto you otherwise than we have _ “a : . ace .- COMMENTARY. ON. GALATIANS. 469 \_ preached unto you, let him be accursed.” And it is not to be doubted, but that many were offended with this vehemency of the Apostle, thinking thus with themselves, Wherefore doth Paul break charity? Why is he so obstinate in so small a matter? Why doth he so rashly pronounce sentence of eternal damnation against those that are minis- ters as well as he? He’ passeth nothing of all this ; but proceedeth on still, and boldly curseth and condemneth all those that pervert the doctrine of faith, be they never so highly esteemed, seem they never soholyandlearned. : Wherefore, ‘as I give often warning, we must diligently discern between doctrine and life. Doctrine is heaven, life isearth. In life is sin, error, uncleanness, and misery, mingled with vinegar, as the proverb saith. ‘There let charity wink, forbear, be beguiled, believe, hope, and snffer all things: there let forgiveness of sins prevail as much as may be, so that sin and error be not defended and maintained. But in doctrine like as there is no error, so it hath no need of pardon. Wherefore there is no comparison between doctrine and life. One little point of doctrine is of more value than heaven and earth: and therefore we cannot abide to have the least jot thereof to be core rupted. But we can very well wink at the offences and errors of life. For we also do daily err in life and conversation, yea, all the saints err; and this do they earnestly confess in the Lord’s prayer, and in the articles of our faith. But our doctrine, blessed be God, is pure ; we have all the articles of our faith grounded upon the Holy Serip- ture. Those the devil would gladly corrupt and overthrow. There- fore he assaileth us so craftily with this goodly argument, that we ~ought not to break charity and the unity of the churches. Verse 11. And; brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the slander of the cross abo- lished. Paul labouring by all means possible to call the Galatians back again, reasoneth now by his own example. I have procured to myself, saith he, the hatred and persecution of the priests and elders’ {Acts, xiil. 50), and of my whole nation, because [ take away righ= teousness from circumcision ; which if I would attribute unto it, the Jews would not only cease to persecute me, but also would love and highly commend me. But now, because I preach the Gospel of Christ and the righteousness of faith, abolishing the law and circum- cision, therefore I suffer persecution. Contrariwise, the false apostles, to avoid the cross and this deadly hatred of the Jewish nation, do preach circumcision; and by this means they obtain and retain the favour of the Jews: as he saith in the sixth chapter following; _‘ They compel you to be circumcised,” &c. Moreover, they would * gladly bring to pass, that thefe shouldbe no dissension, but peace and concord, between the Gentiles and the Jews. But thatis impossible te be done without the loss. of the doctrine of faith, which is the doc+ 470 COMMENTARY ON GALATIANS> trine of the cross and full of offences. . Wherefore when he saith, “ If T yet preach circumcision, why de L yet'suffer persecution?: Then is the slander of the crossabolished :” he mieaneth that it wére-a great absurdity and inconveniency, if the offence of the cross should cease: After the same manner he speaketh, “ Christ sent-me to. preach the Gospel, not with wisdom of words, lest the cross of Christ should he made of none effect.” (1 Cor.i.), As if he said, I would not that the offence and cross of Christ'should beabelishedi Here may some man say, The Christians then. are- madmen,’ to cast themselves into danger of their own accord; for what do they else by preaching and. confessing, the truth, but proetire-uhto them selves the hatred and enmity of the whole world, and-raise offences ? This, saith Paul, doth nothing at all offend-or trouble me, but maketh- me more bold, and causeth.me to hope well of the happy success and Increase of the church, which flourisheth and groweth under’ the cross ; for it behoveth that Christ, the head and spouseof theichurch} should reigu in the midst of all. his enemies. (Psalm-exi) On. the contrary part, when the cross is abolished, and the rage of tyrant# and heretics ceaseth on the one side, aud offences on the other'side): and ail things are in peace, the devil keepeth the entry of the house, this. is a sure token that-the pure doctrine of God’s-word-istaket away. Bernard, considering this-thing; saith, that the chureh-is-then in: best state, when Satan assaileth it.on every side, aswell by subtle sleights as by violence ; and contrariwise, that it is-them im worst case when it is most at ease, and he allegeth very-well and'to-the-purpose that sentence of Ezekiah im his. song, “ Behold, for felicity, [hat bitter grief” (Isa. xxxvili. 17); applying it to the church living in ease and quietness. Wherefore Paul taketh it for a most certain sign ’ that it is not the Gospel, if it-be preached: injpeate:. Contrariwise, the world taketh it for a most certain sign’ that the Gospeltis-heretical and seditious doctrine, because it seeth great uproars, tumults, offences, and sects, and such-like, to follow the preaching thereof. ‘Thus Ged sometimes. showeth himself in. thé! similitude-of the devil, and the devil likewise showeth himself in the likeness-of God ; and» God will be known under the-similitudes* of the-devilyand-will have: ‘the devil known under the likeness of God. La The cross. immediately followeth the doctrine of the*word, :ac=" cording to that saying; “I believed, and thereforeshave ‘I. spoken-;. and [ was sore troubled.” (Ps. cxvi.) Now the eross:of Christians! is persecution, with reproach and. ignominy, and» without ‘any cont passion, and therefore it is very offensive. First, they-suffer asthe> vilest people in the world; and so did. the prophet Isaiah” foreshow* even of, Christ himself—“ He. was: reputed-amongst» the: wicked.” (Isaiah, li.) Moreover, murderers. and'thieves-hdveheit punishs* ments qualified, and men, have compassion.omthem.-Here~is* no” olfence.or slander joined. with the: punishment. Contrariwise; like as the world. judgeth the Christians to-be ‘of all.othersmenithemost> pestilent and pernicious, so dath it think thatno tormentsare sufficient’ to punish them for their heinous offences. Neither is it moved with Fay pie n A a Aca COMMENTARY: ON» GALATIANS. 471 any compassion towards them, but putteth them to the most oppro- brious and shameful kinds of death that can be, And it thinketh, that it gaineth thereby a double commodity. For first, it imagineth that it doth:high service ante God in killing of thems (John, xvi. 23.) Secondly, that the common peace and tranquillity is restored and es- tablished by taking,away such noisome plagues.. Therefore the death and cross of the faithful is full of offences., But let not this reproach- ful dealing, saith Paul,, and, the coutinuance-of Christ’s cross, and _ offence, thereof, move you, but rather let it confirm, you, For as,long as the cross enduyeth, it)shall go well with the Gospel. ‘In like. manner Christ «ilso comforteth his, disciples in-the fifth of Matthew: “ Blessed-are ye,” saith he, “when men zevile you and per- secute you, and.shall falsely. say allmanner of evil against you for my name’s sake, Rejoice, and, be glad, forgreat,is your, reward: in eaven ; for, so persecuted |they.the Prophets, which were before you.” ‘Lhe church. cannot. sufter this rejoicing. to. be wrested, from her. Wherefore I wouldjnot, wish..to,,be,at, concord. with. the Pope, the bishops, the. princes, and the sectaries, unless. they: would, consent unto, our doctrine; for such concord, were a certain, token that. we had lost the true doctrine. ‘To be short, as long.as the church teacheth the Gospel,’ it must suffer persecution. For. the. Gospel setteth forth the mercy. and, glory of God: it discloseth. the malice and sleights of the devil, painteth him out in his right colours, and plucketh from him, the counterfeit visor of God’s majesty, whereby, he deceiveth the whole. world ; that is to say, it showeth that,all,wor- shippings, religious orders.invented by men, and traditions, concern- ing single life, meats, and such, other things, whereby;men think to deserve forgiveness of. sins and everlasting life, are wicked things and devilish doctrine. There, is nothing then,that.more stirreth up, the devil, than the preaching of the Gospel. For that,plucketh from him the dissembled visor of God, and bewrayeth him tobe, as- he is indeed, that is to say, the devil, and not God. Wherefore it carmot be but that as long as the Gospel flourisheth; the cross and the offence thereof must, needs follow it, or, else truly the devil is not rightly touched, but, slenderly, tickled. But if he be rightly hit indeed, he resteth not, and, beginneth horribly to rage.and to raise up troubles every where. tf If Christians then will hold the word of life, let them not be afraid or offended when; they see.that the devil is.broken. loose and rageth every where, that,all the, world: is in an uproar, that tyrants exercise: their cruelty, and hexesies spring,up;, but let them assure:themselves that, these are signs, not,of, terror, but. of joy, as Christ himself ex~ poundeth them, saying, )“ Rejoice and. be glady’ &c. God forbid therefore, that the,offence.of the cross should.be taken away. Which thing should,come.to pass,if we should preach that which the prince of this world and.his members. should gladly hear, that is to say, the righteousness . of works», Then should we. have a gentle; devil, a favourable world, ia, gracions,,pope, and merciful princess; But because we set; forth. the benefits.and glory, of Christ, they persecute: and spoil us both of our goods and lives. 472 COMMENTARY ON GALATIANS. Verse 12. Would to God they were cut off that do disquiet you. Is this the part of an Apostle, not only to denounce the false apostles to be troublers of the church, to condemn them, and to deliver them to Satan, but also to wish that they might be utter]: rooted out and perish? and what is this else but plam cursing? Paul, as I suppose, alludeth here to crcumcision. As if he would say, They compel yau to cut off the foreskin of your flesh: but I would that they themselves might be utterly cut off by the root. Here riseth a question, whether it be lawful for Christians to curse? Why not? howbeit not always, nor for every cause; but when the matter is come to this point, that God’s word must be evil spoken of, and his doctrine pladpheinad and so consequently God himself, then must we turn this sentence and say, Blessed be God and his word; and whatsoever is without God and his word, accursed be it ; yea, though it be an Apostle or an angel from heaven. So he said before in the fifth chapter, ‘ Although we or an angel from heaven preach other- wise unto you, than that which we have preached, let him be accursed.” (Gal. i. 8, 9.) Hereby it may appear how great a matter Paul made of a little leaven, which for the same durst curse the false apostles, who in out- ward appearance were men of great authority and holiness. Let not us therefore make little account of the leaven of doctrine: for although it be never so little, yet if it be neglected, it will be the cause that by little and little the truth and our salvation shall be lost, and God himself be denied. For when the word is corrupted, and God denied and blasphemed (which must needs follow if the word be corrupted), there remaineth no hope of salvation. But for our parts, if we be cursed, raised upon and slain, there is yet one that can raise us up again, and deliver us from the curse, death, and hell. Wherefore let us learn to advance and extol the majesty and autho-~ rity of God’s word. For it is no small trifle (as brainsick heads surmise at this day): but every tittle thereof is greater than heaven and earth. Wherefore, in this respect, we have no regard of Christian charity or concord, but we sit as it were on the judgment-seat, that - is to say, we curse and condemn all men which in the least point do deface or corrupt the majesty of God’s word: “ for a little leaven maketh sour the whole lump.” But, if they leave us God’s word entire and sound, we are not only ready to keep charity and peace with them ; but also we offer ourselves to be their servants, and to do for them whatsoever we are able; if not, let them perish and be cast down into hell; and not only they, but even the whole world also, so that God and his pure word do remain. For as long as he re- maineth, life, salvation, and the faithful shall also remain. Paul therefore doth well in cursing those troublers of the Gala- tians, and in pronouncing sentence against them, to wit, that they are accursed with all that they teach and do, and in wishing that they might yas ~ COMMENTARY ON GALATIANS. 473 be cut off, especially that they might be rooted out of the church of God, that is, that. God should not govern nor prosper their doctrine nor their doings. And this cursing proceedeth from the Holy Ghost. As Peter also, in the 8th of the Acts, curseth Simon the sorcerer, “Thy money and thou perish together.” And the Holy Scripture oftentimes useth cursing against such troublers of men’s consciences, and chiefly in the Psalms, as, ‘“ Let death come upon them ; let them go quick into the pit of corruption.” (Ps. v.15.) Also, “ Let sinners be turned down into hell, and all they that forget God.” Hitherto Paul hath fortified the place of justification with strong and mighty arguments. Moreover, to the end he might omit nothing, here and there he hath intermingled chidings, praisings, exhortations, threatenings, and such-like. In the end he addeth also his own ex- ample, namely, that he suffereth persecution for this doctrine, thereby admonishing all the faithful, not to be offended nor dismayed when they shall see such uproars, sects, and offences raised up in the time of the Gospel, but rather to rejoice and be glad. For the more the world rageth against the Gospel, the more the Gospel prospereth and goeth happily forwards. This consolation ought at this day to encourage us: for it is certain that the world hateth and persecuteth us for none other cause, but for that we profess the truth of the Gospel. It doth not accuse us for theft, murder, whoredom, and such-like ; but it detesteth and abhor- reth us because we teach Christ faithfully and purely, and give not over the defence of the truth. Therefore we may be out of all doubt, that this our doctrine is holy and of God, because the world hateth it so bitterly ; for otherwise there is no doctrine so wicked, so foolish, and pernicious, which the world doth not gladly admit, embrace, and defend ; and moreover it reverently entertameth, cherisheth, and flat- tereth the professors thereof, and doth all that may be done for them. Only the true doctrine of the Gospel, life, and salvation, and the ministers thereof, it utterly abhorreth, and worketh all the spite that may be devised against them. It is an evident token therefore that the world is so cruelly bent against us for no other thing, but because it hateth the word. Wherefore, when our adversaries charge us, that there riseth nothing of this doctrine but wars, seditions, of- fences, sects, and other such infinite enormities, let ts answer, Blessed be the day wherein we may see these things. But the whole world is in an uproar. And well done; for if the world were not so troubled, if the devil did not rage and stir up such broils, we should not have the pure doctrine of the Gospel, which cannot be preached but these broils and turmoils must needs follow. Therefore that which ye count to be a great eyil, we take to be a special hap- piness, ; HH 474 COMMENTARY ON GALATEANS. The Doctrine of good Works: , Now follow exhortations and precepts of life and good works. For it is the custom of the Apostles, after they have taught faith and in- structed meiu’s consciences, to add precepts of good works, whereby they exhort the faithfal to exercise the duties of charity one towards another. And reason itself, after a sort, teacheth and understandeth this part of doctrine: but as touching the doctrine of faith, it knoweth nothing at all. To the end therefore that it might appear that Christian doctrine doth not destroy good works, or fight against eivil ordinances, the Apostle also exhorteth us to exercise ourselves in good works and in an honest outward conversation, and to keep charity and concord one with auother. ‘The world cannot therefore justly accuse the Christians that they destroy good works, that they are troublers of the public peace, civil honesty, &e. For they teach gbod works and all other virtues better than all the philosophers and magistrates of the world, because they adjoin fuith im their doings. Verse 18. For, brethren, ye have been called unto liberty; only use not your liberty as an occasion unto the flesh, but by love serve one another. As if he would say, Ye have now obtained liberty through ‘Christ, that is to say, ye be far above all laws as touching conscience aud betore God ; ye be blessed and saved, Christ is your life. ‘Therefore although the law, sin, and death, trouble and terrify you, yet can they not hurt you nor drive you to despair. And this is your excellent and imestimable liberty. | Now standeth it you in hand to take good heed, that ve ase not that liberty as an ocedsion to the flesh. This evil is common, and the most pernicious of all others that Satan stirreth up in the doctrine of faith, namely, that in véry many he turneth this {iberty, wherewith Christ hath made us free, into the liberty of the flesh. Of this the Apostle Jude also complameth in his Epistle-—* there are crept in certam wicked men,” saith he, “ which turn the grace of our God into wantonness.” (Jude, iv.) For theffesh is utterly ignorant of the doctrme of grace ; that 1s to say, it knoweth not that we are made righteous, not by works, but by faith only, and that the law math no authority ever us. "Therefore, when it heareth the doctrine of faith, it abuseth and turneth it into wantonness, and by and by thus it gathereth : Lf we be withont law, let us then live as we list, let us do no good, let us give nothing to the needy, and let us not suffer any evil, for there is no law to constrain‘us or bind us so to do. pa ’ Wherefore there is danger on either side: albeit the one is more tolerable than the other. If grace or faith be not preached, no maw’ can be saved; for it is faith alone that justifieth and saveth. On the oiler side, if faith be preached, as of necessity it must be, the more ad S COMMENTARY ON GALATIANS. A475 part of men understand the doctrine of faith carnally, and draw the liberty of the Spirit into the liberty of the flesh. ‘This may we see in all kinds of life, as well of the high as the low. _ All boast themselves to be professors of the Gospel, and all brag of Christian liberty, and yet, serving their own lusts, they give themselves to covetousness, pleasures, pride, envy, and such other vices. No man doth his duty faithfully, no man charitably serveth the necessity of his brother,. ‘The grief hereof maketh me sometimes so impatient, that many times [ wish such swine which tread precious pearls under their feet, were yet still remaining under the tyranny of the Pope ; for itis impossible that this people of Gomorrah should be governed by the Gospel of peace. Moreover, even we which teach the word, do not know our duty with so great zeal and diligence m the light of the Gospel, as we did afore in the darkness of ignorance. For the more certain we be of the freedom purchased unto us by Christ, so much the more cold and negligent we be in handling the word, in prayer, in well-doing, and in suffering adversities. And if Satan did not vex.us inwardly with ‘spiritual temptation, and outwardly with the persecutions of our adversaries, and moreover with the contempt and ingratitude of our own fellows, we should become utterly careless, negligent, and unto- ward to all good works; and so in time we should lose the knowledge and faith of Christ, forsake the ministry of the word, aud seek an easier kind of life for the flesh. Which thing many of our men begin to do, for that they travailing in the ministry of the word, cannot only not live of their labour, but also are most miserably entreated even of those whom they delivered from the servile bondage of the Pope by the preaching of the Gospel. These men forsaking poor and offen | sive Christ, entangle themselves with the affairs of this present life, serving their own bellies and not Christ; but with what fruit, that shall they find by experience in time to come. Forasmuch then as we know that the devil layeth wait most of all for us that hate the world, for the rest he holdeth in captivity and slavery at his pleasure, and laboureth with might and main to take from us the liberty of the Spirit, or at leastwise to turn the same into the liberty of the flesh; we teach and exhort our brethren with singular care and diligence by the example of Paul, that they think not this liberty of the Spirit purchased by the death of Christ, to be given unto them, that they should make it an occasion of carnal liberty, or (as Peter saith, 1 Pet. i. 16) should use the same as a cloak for a wickedness ; but that they should serve one another through ove. To the end therefore that Christ should not abuse this liberty, as [ have said, the Apostle layeth a yoke and bondage upon their flesh by the law of mutual love. Wherefore let the godly remember, that, in _ conscience before God, they be free from the curse of the law, from sin and from death, for Christ’s sake ; but as touching the body they are servants, and must serve one another through charity, according to this commandment of Paul. Let every man therefore endeavour HH 2 476 COMMENTARY ON GALATIANS. to do his duty diligently in his calling, aid to help his neighbour to the uttermost of his power. This isit which Paul here requireth of us : “ Serve ye one another through love.” Which works do not set the Christians at liberty, but shut them under bondage as touching the flesh. ; Moreover, this doctrine concerning mutual love, which we must maintain and exercise one towards another, cannot be beaten into the heads of carnal men, nor sink into their learts. "The Christians do gladly receive and obey this doctrine.. Others, as soon as liberty is preached, by and by do thus infer: If I be free, then may I do what I list ; this thing is mine own, why then should I not sell it for as much as I may get? Moreover, seeing we obtain not salvation by our goad works, why should we give any thing to the poor? Thus do they most carelessly shake off the yoke and bondage of the flesh, ‘and turn the liberty of the Spirit into wantonness and fleshly liberty. But we will tell such careless contemners (although they believe us not, but laugh us to scorn), that if they use their bodies and their goods after their own lust (as indeed they do, for they neither help the poor mor lend to the needy, but beguile their bre- thren in bargaining, snatching and scraping unto themselves by hook or by crook whatsoever they can get), we tell them, I say, that they be not free, brag they never so much of their liberty, but have lost Christ and Christian liberty, are become bondslayes of the devil, and are seven times worse under the name of Christian liberty, than they were before under the tyranny of the Pope. For the devil which was driven out of them, hath taken unto him seven other fiends worse than himself, and is returned into them again ; therefore the end of these men is worse than the beginning. As touching us, we have a commandment of God to preach the Gospel, which offereth to all men liberty from the law, sin, death, and God’s wrath, freely for Christ’s sake, it they believe. It is not.i our power to conceal or revoke this liberty now published by the Gospel ; for Christ hath given it unto us freely, and patchased it by his cath. Neither can we constrain those swine which run headlong into all licentiousness and dissoluteness of the flesh, to help other men with their bodies or goods: therefore we do what we can, that is to say, we diligently admonish them that they ought soto do. If we nothing prevail by these admonitions, we commit the matter to God, and he will recompense these scorners withjust punishment in his good time. In the mean while this is our comfort, that, as touch- ing the godly, our labour is not best, of whom many, no doubt, by our ministry are delivered out of the bondage of the devil, and trans- lated into the liberty of the Spirit. These, which notwithstanding are but few, which acknowledge the glory of this liberty of the Spirit, and on the other side are ready through charity to serve other men, and know themselvesto be debtors to their brethren touching the flesh, do more rejoice us than the innumerable multitude of those that abuse this liberty are able to discourage us. Paul useth here very apt and plain words, when he saith, “ Bre- - 4 : COMMENTARY ON GALATIANS. 477 thren, ye are called into liberty.” And because no man should dreara ‘that he speaketh of the liberty of the flesh, he expoundeth himself what manner of liberty he meaneth, saying, “ Only use not your liberty as an occasion to the flesh, but serve ye one another through love.” Wherefore let every Christian know, that, as~ touching the conscience, Christ hath made him lord over the law, sin, and death, ~~ so that they have no power over him. Contrariwise, let him know, that this outward bondage is laid upon his bondage, that he should serve his neighbour through love. ‘They that understand Christian liberty otherwise, enjoy the commodities of the Gospel to their own destruction, and are worse idolaters under the name of Christ, than they were before under the Pope-—Now Paul goeth about to declare - out of the ten commandments, what it is to serve one another through love. Verse 14. For the whole law is fulfilled in one word, which is this: Thou shalt love thy neighbour as thyself. Paul, after that he hath once laid the foundation of Christian doc- trine, is wont to build gold, silver, and precious stones upon it. Now there is no other foundation, as he himself saith to the Cormthians, than Jesus Christ, or the righteousness of Christ. (1 Cor. im. 11.) Upon this foundation he buildeth now good works, yea good works indeed: all which he comprehendeth in one precept, “ ‘Thou shalt love thy neighbour as thyself.” As if he should say, When I say that ye must serve one another through love, I mean the same thing that the law saith in another place ; “Thou shalt love thy neighbour as thyself.” (Lev. xix. $.) And this is truly to interpret the Scrip , ture and God’s commandments. Now, in giving precepts of love, he covertly toucheth by the way the false teachers ; against whom he setteth himself mightily, that he may defend and establish his doctrme of good works against them. As if he said, O ye Galatians, I have hitherto taught you the true and spiritual hfe, and now also | will teach you what be good works indeed. And this will I do, to the end ye may know that the vain and foolish works of ceremonies which the false apostles do only urge, are far inferior to the works of charity. For such is the foolishness and madness of all wicked teachers and fantastical spirits, that not only ‘they leave the true foundation and pure doctrine; but also continuing always in their superstitions, they never attain to good works. ‘There- fore, as Paul saith (1 Cor. iii. 12, 13), they build nothing but wood, hay, and stubble, upon the foundation. So the false apostles, which were the most earnest defenders of works, did not teach or require the works of charity, as, that Christians should love one another, that they should be ready to help their neighbours in all necessities, not only with their goods, but also. with their body; that is to say, with tongue, hand, heart, and with their whole strength; but only ~they required that circumcision should be kept, that days, months, years, and times should be observed (Gal. iy. 10); and other goad HHS 478 COMMENTARY ON GALATIANS: works they could teach none. ° For after they had destroyed the. foundation, which is Christ, and darkened the dqctrine of faith, it was imposible that there could remain any true use, exeteise, or opinion of good works. ‘Take away the tree, and the fruit must needs perish. The Apostle therefore diligeutly exhorteth the Christians to exer- cise themselves in good works, after that they have heard and received the pure doctrine of faith. For the remnants of sin do yet still remain even in those that be justified: which, as they are contrary to faith and hinder it, so do they hinder us from doing good works. — Moreover, man’s reason and the flesh, which in the saints themselves resisteth the Spirit, aud in the wicked doth niightily reign, is naturally delighted with pharisaical superstition ; that is to say, it taketh more pleasure in measuring God by her own imagination, than by his word, and doth the works that she herself hath chosen, with fartgreater zeal than those which God hath commanded. Wherefore it is necessary that the godly preachers should as diligently teach and urge the doc- trine of good works as the doctrine of faith, for Satan is a deadly enemy to both. Notwithstanding, faith must first be planted; for without faith it is impossible to understand what a good work is, or what pleaseth God. Let no man think therefore that he thoreughly knoweth this com- mandment, “Thou shalt love thy neighbour as thyself.” Indeed it is very short and easy as touchmg the words; but show me the teachers and hearers, that im teaching, learning, and living, do exercise and accomplish it rightly. "Therefore these words, ‘‘ Serve ye one another through love,” and these also, “Thou shalt love thy neigh- bour as thyself,” are full of spirit, and none of the faithful do suf- ficiently consider, urge, and exercise the same. And, which is won- derful, the faithful have this temptation, that if they omit never so light a matter which they ought to do, by and by their conscience is wounded ; but they are not so troubled if they neglect the duties of charity, as daily they do, or bear not a sincere and brotherly love and affection towards their neighbours ; for they do not so much regard the commandment of charity, as their own superstitions, from the which they be not altogether free during this life. Paul therefore reprehendeth the Galatians in these words: “ For the whole law is fulfilled in one word.” As if he said, Ye are drowned in your superstitions and ceremonies concerning places and times, which profit neither yourselves nor others; and m the mean while ye neglect charity, which ye ought only to have kept. What madness is this! So saith Jerom: We wear and cousume our bodies with watching, fasting, and labour; but we neglect charity, which is the only lady and mistress of works. And this may be well seen in the monks, who straitly observe the traditions concerning their cere- monies, fasting, watching, apparel, and such-like. In this case if they omit any thing, be it never so little, they sin deadly. But when they do not only neglect charity, but aiso hafe one another to the death, they sin not, nor offend God at all, P ual fy s ed COMMENTARY ON GALATIANS. 479 Therefore by this commandment Paul not only teacheth good works, but also condemneth fantastical and superstitious works. He not only buildeth gold, silver, and precious stones upon the founda~ tion, but also throweth down the wood, and burneth up the hay and stubble. God witnesseth by examples m the Old Testament how much he did always esteem of charity ; whereunto he would have the very law itself, and the ceremonies thereof, to give place. At such time as David and they that were with bim were hungry, aad had not what to eat, they did eat the holy shew-bread, which by the law the lay-people might not eat, but only the priests. (1 Sam. xxi. 6.) Christ’s disciples brake the sabbath im plucking the ears of corn : yea, and Christ himself brake the sabbath, as said the Jews, in heal- ing the sick on the sabbath-day. (Matt. xii. 3, 10.) All these things show that charity or love ought to be preferred before all laws and ceremonies, and that God requireth nothing so mnch at our hands as love towards our neighbour. The same thing Christ also wituess- eth, when he saith, ‘ Aind the second is like unto this.” (Matt. xxii. 39.) Verse 14. For all the law is fulfilled in one word. As if he said, Why do ye burden yourselves with the law? Why do ye so toil and turmoil yourselves about the ceremonies of the law, about meats, days, places, and such other things ; as how ye ought to eat, drink, keep your feasts, sacrifice? &c. Leave off these follies, and hearken what I say, All the law is fully comprehended in this one saying, “ Thou shalt love thy neighbour as thyself.” God de- lighteth not in the observation of the ceremonies of the law, neither hath-he any need of them. The only thing that he requireth at your hands is this, that ye believe in Christ whom he hath seut ; in whom ye ave made perfect, and have all things. But if unto faith, which is the most acceptable service of God, ye will also add laws, then assure yourselves that all laws are comprehended in this short command- ment, “ Phou shalt love thy neighbour as thyself.” Endeavour yourselves to keep this commandment, which being kept, ye have fulfilled all laws. Paul is a very good expounder of God’s commandments ; for he draweth all Moses into a brief sum, showing that nothing else 1s con~ tained in all his laws, which are ina manner intinite, but this short sentence, “Thou shalt love thy neighbour as thyself.” Natural reason is offended with this baseness and shortness of words ; for it is soon said, “ Believe in Chiist ;” and again, “ Love thy neigh- bour as thyself.” Therefore it despiseth both the doctrme of faith and true good works. Notwithstanding, this base and vile word of faith, as reason taketh it, “‘ Believe in Christ,” is the power of God to the faithful, whereby they overcome sin, death, the devil, Xe.; whereby also they attain salvation and eternal life. ‘Thus to serve one another through love, that is, to instruct him that goeth astray, to nH 4 \ 480 COMMENTARY ON GALATLIANS. comfort him that is afflicted, to raise up him that is weak; to lielp thy neighbour by all-means possible, to bear with his infirmities, to. endure troubles, labours, ingratitude, and contempt in the church, and in civil life and conversation to obey the magistrate, to give due honour to thy parents, to be patient at home with a froward wife and an unruly family, &c.: these, I say, are works which reason judgeth to be of no value. But indeed they are such works, that the whole world is not able to comprehend the excellency and worthiness thereof (for it doth not measure works or any other thing by the word of God, but by the judgment of wicked, blind, and foolish reason) : yea, it knoweth not the value of any one of the least good works that can be, which are true good works indeed. Therefore, when men dream that they know well enough the com- mandment of charity, they are utterly deceived. Indeed they have it written in their heart: for they naturally judge that a man ought to do unto another, as he would another should do unto him. But it Yolloweth not therefore that they understand it ; for if they did, they would also perform it indeed, and would prefer love and charity be- fore all their works. ‘They would not so highly esteem their own superstitious toys, as to go with an heavy countenance, hanging down the head, to live unmarried, to live with bread and water, to dwell in the wilderness, to be poorly apparelled, &c. These monstrous and superstitious works, which they have devised and chosen unto them- selves, God neither commanding nor approving the same, they esteem to be so holy and so excellent, that they surmount and darken cha- rity, which is, as it were, the sun of all good works, So great and in- comprehensible is the blindness of man’s reason, that it is unable, not only to judge rightly of the doctrine of faith, but also of external conversation and works. Wherefore we must fight strongly, as well against the opinions of cur own heart, to the which we are naturally more inclined in the matter of salvation than to the word of God, as also against the counterfeit visor and holy show of our own will- works: that so we may learn to magnify the works which every man doth in his vocation, although they seem outwardly never so base and contemptible, if they have the warrant of God’s word ; and, contra- riwise,to despise those works which reason chooseth without the com- mandment of God, seem they never so excellent and holy. Of this commandinent I have largely entreated in another place, and therefore I will now but lightly over-run it. Indeed this is briefly spo- ken, “ Love thy neighbour as thyself ;” but yet very aptly and to the purpose. No man can give a more certain, a better or a nearer ex - ample than man’s own self. Therefore, if thou wouldest know how thy neighbour ought to be loved, and wouldest have a plain example thereof, cousider well how thou lovest thyself. If thou shouldest be in necessity or danger, thou wouidest be glad to have the love and friendship of all men, to be holpen with the counsel, the goods, and the strength of all men and of all creatures. Wherefore thou hast no need of any book to instruct and to admonish thee how thou oughtest. to love thy neighbour ; for thou hastan excellent book of all laws, even a %, - COMMENTARY ON GALATIANS. 48 1}. in thy heart. Thou needest no schoolmaster in this matter: ask counsel only of thine own heart, and that shall teach thee sufficiently that thou oughtest to love thy neighbour as thyself. Moreover, love or charity is an excellent virtue, which not only maketh a man willing and ready to serye his neighbour with tongue, with hand, with money, and worldly goods ; but with his body, and even with his life also. And thus to do, it is not provoked by good deserts or any thing else, neither is it hindered through evil deserts or ingratitude. The mother doth therefore nourish and cherish her child, because she. loveth it. Now, my neighbour is every man, specially which hath need of my help, as Christ expoundeth it in the tenth chapter of Luke. Who, although he hath done me sothe wrong, or hurt me by any manner of way; yet notwithstanding he hath not put off the nature of man, or ceased to be flesh and blood, and the creature of God most like unto myself ; briefly, he ceaseth not to be my neighbour. As long then as the nature of man remaineth in him, so long also remaineth the commandment of love, which requireth at my hand, that I should not despise mine own flesh, nor render evil for evil; but overcome evil with good, or else shall love never be as Paul describeth it. (1 Cor. xii.) Paul therefore commendeih charity to the Galatians, and to all the faithful, for the only love indeed, and exhorteth them that through charity one of them should serve another. As if he-would say, Ye need not to burden yourselves with circumcision, and with the ceremonies of Moses’ law ; but after all things continue in the doctrine of faith which ye have received of me. Afterwards, if ye will do good works, I will in one word show you the chiefest and greatest works, and how ye shall fulfil all laws: “ Serve ye one ano- ther through love.” Ye shall not lack them to whom ye may do good, for the world is fall of such as need the help of others. This is a perfect and a sound doctrine of faith and love; and also the shortest and the longest divinity: the shortest as touching the words and sentences ; but as touching the use and practice it is more large, more long, more profound, and more high than the world. Verse 15. If ye bite and decour one another, take heed lest ye be consumed one of another. By these words Paul witnesseth, that if the foundation, that is to say, if faith m Christ be overthrown by wicked teachers, no peace or concord ‘¢an remain in the church, either in doctrine or life; but there must needs be divers opinions and dissensions from time to time both in doctrine or life, whereby it cometh to pass that one biteth and devoureth another ; that is to say, one judgeth and condemneth another, until at length they be consumed. Hereof not only the Scripture, but also the examples of all times, bear witness. After that Africa was perverted by the Manichees, by and by followed the 482: @€OMMENTARY ON GALATIANS. | Donatists, who also disagreeing among theniselves, were divided into’ three sundry sects. And how many sects have we at this day springing up one after another ? One sect bringeth forth another, and one con- demneth another. Thus, when the unity of the spirit is broken, it is impossible that there should be any concord either in doctrine or’ hfe, but daily new errors must needs spring up without measure and without end. ; Paul therefore teacheth that such occasions of discord are to be avoided, and he showeth how they may be avoided. This, saith he, is the way to unity aud concord ; Let every man do his duty in that kind of life which God hath called hit unto ; Jet him not lift up him- self above others, nor find fault at other men’s works, and commend’ his own, but let every one serve another through love. This is a true and simple doctrine touching good works. This do not they teach which have made shipwreck of faith, and have conceived fantas- tical opmions concerning faith and good works; but disagreeing amoug themselves as touching the doctrine of faith and works, they bite and devour, that is to say, they accuse and condemn one another, as Paul here saithof the Galatians: “If ye bite and devour one ario- ther,take heed lest ye be consumed one of another.” As if he would say, Do not accuse and condemn one another for circumcision, for observing of holy days or other ceremonies, but’ rather give your- selves to serve and help one another through charity: or else if ye continue in biting and devouring one another, take heed that ye be not consumed, that is to say, that ye perish not utterly, yea, and that bodily, which commonly happeneth, especially to the authors of sects, as it did to Arius and others, and to certain also in our time. For he that hath laid his foundation on the sand, and buildeth hay, stubble, and such-like, must needs fall and be consumed; for all those things are ordaimed for the fire. I will not say, that after such bitings aid devourings, the ruin and destruction, not of cities, but of whole countries and kingdoms, are wont to follow. Now the Apostle showeth whut it is to serve one another through love. It isa hard and a dangerous matter to teach that we are’ made righ= teous by faith without works, and yet to require works withal. Here except the ministers of Christ be faithful and wise disposers of the mysteries of God, rightly dividing the word of truth ; faith and works are by and by confounded. Both these doctrines, as well of faith as of works, must be diligently taught and urged ; and yet so that both may remain within their bounds. Otherwise, if they teach works only,-as they do in the Pope’s kingdom, then is faith lost. If faith only be taught, then carnal men by and by dream that works be not needful. pe The Apostle began a little before to exhort men to do good works, and to teach that the whole law was fulfilled in one word, namely, “Thou shalt love thy neighbour as thyself.” Here will some man say, Paul throughont his whole Epistle taketh away righteousness from the law ; for, saith he, “ By the works of the law shall no flesh be justified.” (Gal. ii. 16.) Also, “ As many as are under the works & ~ COMMENTARY ON GALATIANS. 483. of the law are under the curse.” (Gal. iii. 10.) But now when he saith that the whole law is fulfilled in one word, he seemeth to have forgotten the matter whereof he hath entreated in all this Epistle, and to be of a quite contrary opinion, to wit, that they which do the works of charity, fulfil the law and be righteous. ‘To this objection he an- swereth after this manner : Vine 16. But I say, walk in the Spirit, and ye shall not fulfil the works of the flesh. As if he should have said, I have not forgotten my former discourse concerning faith, neither do I now revoke the same in that I exhort you to mutual love, saying, “that the whole law is fulfilled through love ;” but Lam still of the same mind and opinion that I was before. ‘To the _ end therefore that ye may rightly understand me, I add this more- over: “Walk in the Spirit, and ye shall not fulfil the lusts of the flesh.” A Confutation of the Argument of the Schoolmen ; Love is the Fulfilling of the Law: therefore the Law justifieth. Axruovcn Paul speeketh here expressly and plainly enough, yet hath he little prevailed ; for the schoolmen, not understanding this place of Paul, “ Love is the fulfilling of the law,” have gathered out of it after this manner ; If love be the fulfilling of the law, it followeth then that love is righteousness; therefore, if we love, we be righteous. These profound clerks do argue from the word to the work, from doctrine or precepts, to life, after this sort; The law hath com- manded love, therefore the work of love followeth out of hand. Bat this is a foolish consequence, to draw an argument from precepts, and to ground the conclusion upon works. True it is that we ought to fulfil the law, and to be justified through the fulfilling thereof; but sin hindereth us. Indeed the jaw pre- scribeth and commandeth that we should love God with all our heart, &e. and that we should love our-neighbour as ourselves ; but it fol- loweth not. This is written, therefore it is done; the law com- mandeth love, therefore we love. There is not one man_ to be found upon the whole earth, which so loveth God and his neighbour as the law requireth. But in the life to come, where we shall be thoroughly cleansed from all vices and sins, and shail be made as pure and as clear as the sun, we shall love perfectly, and shall be righteous through perfect love. But in this life that purity is hin- dered by the flesh, for as long as we live, sin remaineth in the flesh; by reason whereof, the corrupt love of ourselves is so mighty, that it far surmounteth the love of God and of our neighbour. In the mean time notwithstanding, that we may be righteous in this life also, we have Christ the mercy-seat and throe 484 COMMENTARY ON GALATIANS. of grace ; and because we believe in him, sin is not imputed unto us. Faith, therefore, is our righteousness in this life. But in the life to come, when we shall be thoroughly cleansed and delivered from all sins and concupiscence, we shall have no more need of faith and hope, but we shall then love perfectly. It is a great error therefore to attribute justification or neghteous- ness to love, which is nothing; or if it be any thing, yet it is not so great that it can pacify God: for love, even in the faithful, as I have said, is imperfect and impure. But no unclean thing shall enter into the kingdom of God. (Apoc. xxi. 27.) Notwithstanding, in the mean while this trust and confidence sustaineth us, that Christ, who alone committed no sin, and in whose mouth was never found any guile, doth overshadow us with his righteousness. (Isa liii. 9. 1 Pet. ii. 22.) We being covered with this cloud, and shrouded un- der this shadow, this heaven of remission of sins and.throne of grace, do begin to love and to fulfil the law. Yet for this fulfill- ing we are not justified nor accepted of God whilst we live here. But when Christ hath delivered up the kingdom to God his Father, and abolished all principality, and God shall be all in all; then shall faith and hope cease, and love shall be perfect and_ everlasting. €1 Cor. xin.) This thing the popish schoolmen understand not, and therefore when they hear that love is the sum of the whole law, by and by they infer, Ergo, the law justifieth. Or contrariwise, when they read in Paul that faith maketh a man righteous, Yea, say they, faith formed and furnished with charity. But that is not the meaning of Paul, as I have largely declared before. If we were pure from all sin, and were inflamed with perfect. love both towards God and our neighbour, then should we indeed be righteous and holy through love, and God could require no more of us. This is not done in’ this present life, but is deferred until the life to come. Indeed we receive here the gift and first fruits of the Spirit, so that we begin to love (Rom. viii. 23), howbeit very stenderly. ’ But, if we loved God truly and perfectly as the law of God requireth, which saith (Deut. vi. 5); “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and all thy strength” (Matt. xxii. 87); then should we be as well contented with poverty as with wealth, with pain as with pleasure, and with death as with life; yea, he that could love God truly and perfectly indeed, should not Jong continue in this life, but should straightway . be swallowed up by this charity. ; But now man’s nature is so corrupt and drowned in sin, that it cannot have any right sense or cogitation of God. It loveth not God, but hateth him deadly. Wherefore, as John saith (1 John, iv. 10), “ We loved not God, but he loved us, and sent his Son to be a reconciliation for our sins.”, And as Paul saith before in the second chapter, “ Christ. hath loved me aud given himself for me.” And in the fourth chapter, “ But when the fulness of time was conie, God sent forth his Son made ofa woman, and made under ~ the law, that he might redeem them which were under the law.” : pis COMMENTARY ON GALATIANS. We being redeemed and justified by the Son, begin to’ love ; accord- ing to that saying of Paul in the 8th to the Romans, “That which was impossible to the law (inasmuch as it was weak because of the flesh), God sending his own Son in the similitude of sinful flesh, and for sin, condemned sin im the flesh, that the righteousness of the law might be fulfilled in us :” that is, might begin to be fulfilled. ‘They are mere dreams therefore which the sophisters and schoolmen have taught concerning the fulfilling the law. Wherefore Paul showeth by these words, “ Walk m the Spirit,” how he would have that sentence to be understood, where he said, “ Serve ye one another through love.” And again, “ Love is the fulfilling of the Jaw,” &c. As if he should say, When I bid you love one another, this is it that I require of you, that you walk in the Spirit. For I know that ye shall not faltil the law because sin dwelleth in you as long as ye hve, therefore it is impossible that ye should fulfil the law. * Notwithstanding, in the mean while endea- your yourselves diligently to walk in the Spirit, that is, wrestle in spirit against the flesh, and follow spiritual motions, &c. It appeareth then that he had not forgotten the matter of justifi- cation. For when he biddeth them to walk in the Spirit, he plamly denieth that works do justify. As if he would say, When I speak of the fulfilling of the law, I mean not that ye are justified by the law ; but this I mean, that there be two contrary captains in you, the Spirit and the flesh. God hath stirred up.in your bodies a strife ‘and a battle: for the Spirit wrestleth against the flesh, and the flesh against the Spirit. (Gal. v. 17.) Here I require nothing else of you, but that ye follow the Spirit as your captain and guide, and that ye resist that captain the flesh: for that is all that ye be able to do. Obey the Spirit, and fight against the flesh. Therefore when I teach you to observe the law, and exhort you to love one another, think not that I go about to revoke that which I have taught concerning the doctrine of faith, and that I now attribute justification to the law or to charity: but my meaning is, that ye should walk in the Spint, and that ye should not fulfil the lusts of the flesh. Paul useth very fit words and to the purpose. As if he would say, We come not yet to the fulfilling of the law; therefore we must walk in the Spirit and be exercised therein, that we may think, say, and do those things which are of the Spirit, and resist those things which are of the flesh: Therefore he addeth :-— Verse 16. And ye shall not fulfil the lusts of the flesh. As if he would say, The desires or lusts of the flesh be not yet dead in us, but spring up again and fight against the Spint. The flesh of no faithful mau is so good, which being offended would not bite and devour, or at the least omit somewhat of that commandment of love. Yet even at the first brunt he cannot refrain himself, but is angry with his neighbour, desireth to be revenged, and hateth him as 486 COMMENTARY ON GALATIANS. an enemy, or at the least loveth him not so much as he should do, and as this commandment requireth. And this happeneth even to the faithful. Therefore the Apostle hath given this rule for the faithful, that they should serve one another through love, that they should bear ‘the burdens and infirmities one of another, and that they should for- give one another. And without this bearing and forbearing through Jove, it is impossible that love and concord should continue among Christians. For it cannot be, but that thou must needs often of. fend, and be offended; thou seest many things in-me which offend thee, and I again see many things in thee which mislike me. Here if one bear not with another through love, there shall be no end of dissension, discord, envy, hatred, and malice. Wherefore Paul would have us to walk in the Spirit, lest we fulfil the lust of the flesh. As if he should say, Although ye be moved with wrath and displeasure against your brother, offending you or doing any thing heinously against you, yet notwithstanding resist and repress these violeut motions through the Spirit, bear with his weak- ness, and love him according to that commandment, “ Thou shalt love thy neighbour as thyself.” For thy brother doth not therefore cease to be thy neighbour, because he slippeth or offendeth thee ; but then hath he most need that thou shouldest exercise and show thy charity towards him. And this commandment, “Thou shalt love thy neighbour as thyself,” requireth the self-same thing ; to wit, that thou shouldest not obey the flesh: which when it is offended, hateth, biteth, and devoureth. But wrestle against it in spirit, and continue through the same in the love of thy neighbour, although thou find nothing in him worthy of love. The schoolmen take the concupiscence of the flesh for carnal Just. Indeed it is true, that even the godly, especially the younger sort, are tempted with fleshly lust. Yea they also that be married (so corrupt and pestilent is flesh) are not without such earnal lust. Here let every one (I speak now to the godly being married, both man and wife) diligently examine himself, and, no doubt, many shall find this in themselves, that the beauty and conditions of another man’s wife pleaseth him better than of his own; and so contrariwise, his own lawful wife he loatheth or misliketh, and loveth her which is unlawful. And this commonly is wont to happen, not in marriage only, but in all other matters. Men set light by that which they have, and are in love with that which they have not: as the poet saith :-— “ Nitumur in vetituin semper, cupimusque negata.” That is, Of things most forbidden we always are fam; And things most denied we seck to obtain. $ S COMMENTARY ON GALATIANS. 487 “I do not deny therefore ‘but that the concupiscence of the flesh eomprehendeth carnal lust, but not that only. For concupiscence comprehendeth all other corrupt affections; wherewith the very faith- ful are infected, some more, some less: as pride, hatred, covetous- ness, impatiency, and such-like. Yea, Paul rehearseth afterwards _ among the works of the flesh, not only these gross vices, but also idolatry, heresies, and such other. It is plain therefore that he speaketh of the whole concupiscence of the flesh, and of the whole dominion of sin, which stirreth even in the godly who have received the first fruits of the Spirit, against the dominion of the Spirit. He speaketh therefore not only of carnal lust, pride, covetousness, &e. but also of incredulity, distrust, despair, hatred and contempt of God, idolatry, heresies, and such other, when he saith, “ And ye shall not fulfil the lusts of the flesh.” As if he should say, I write unto you that you should love one another. ‘This ye do not, neither can ye do it because of the flesh, which is infected and corrupted with con- cupiscence, and doth not only stir up sin in you, but also is sim itself. Wor if ye had perfect charity, no heaviness, no adversity could be so great, which should be able to hurt and hinder that charity: for it would be spread throughout the whole body. There should be no wife, were she never so hard favoured, whom her husband would not love entirely, loathing all other women, though they were never so fair and beautiful. But this is not done, therefore it is impossible for us to be made righteous through love. Wherefore think me not to revoke and unsay that which | have taught concerning faith: for faith and hope must continue, that by the one we may be justified, and by the other we may be raised up in adversities, and endure unto the end. Moreover, we serve one ano- ther through charity, because faith is not idle: but charity is weak and little. Therefore when I bid you walk m the Spirit, I do suffi - ciently declare that ye are not justified through charity. And when I exhort to walk m the Spirit, that ye fulfil not the con- cupiscence of the flesh, 1 do not require of you that ye should utterly put off the flesh or kill it, but that ye should bridle and sub- due it. For God will have mankind to endure even to the last day. And this cannot be done without parents, which do beget and bring up children. ‘These means continuing, it must needs be that flesh also must continue, and consequently sin, for flesh is not without sin. Therefore in respect of the flesh we are simmers ; but in respect of the Spirit, we are righteous : and so we are partly sinners and partly righteous. Notwithstanding, our righteousnesy is much more plentiful than our sin, because the holiness and righ- teousness of Christ our Mediator doth far exceed the sin of the whole world: and the forgiveness of sins which we have through him is so. great, so large, and so infinite, that it easily swalloweth up all sins, so that we walk according to the Spirit, Kc. The Papists dreamed that this commandment belongeth only to their clergymen, and that the Apostle exhorteth them to live chastely by subduing the flesh with watching, fasting, labour, &c. and then 488 COMMENTARY ON GALATIANS. they should not fulfil the concupiscence of the flesh, that is to say, carnal lust. As though the whole concupiscence of the flesh were’ overcome when this fleshly lust is subdued : which, notwithstanding, they were never able to suppress and keep under with any yoke that they could lay upon ‘the flesh. Which thing Hierom (I say nothing of others), who was a marvellous lover and defender of chastity, doth plainly confess. “ Ob!” saith he, “ how often have I thought myself to be in the midst of the vain delights and pleasures of Rome, even when I was in the wild wilderness, which being burnt up with the heat of the sun, yieldeth an ouglesome habitation to the monks !” &e. Again, “I, who for fear of hell had condemned myself to such a prison, thought myself oftentimes to be, dancing among young women, when I had no other company but scorpions and wild beasts. My face was pale with fasting; but my mind was in- flamed with desires in my cold body; and although my flesh was half dead already, yet the flames of fleshly lust boiled within Me,;: SC. ge If Hierom felt in himself such flames of fleshly lust, who lived in the barren wilderness with bread and water, what do our holy belly-gods the clergymen feel, think ye, who so stuff and stretch out themselves with all kinds of dainty fare, that it is marvel their bellies burst not? Wherefore these things are written, not to hermits and monks, as the Papists dream, nor to sinners in the world only, but to the universal church of Christ and to all the faithful; whom Paul exhorteth to walk in the Spirit, that they fulfil not the lusts of the flesh ; that 1s to say, not ouly to bridle the gross motions of the flesh, as carnal lust, wrath, impatiency, and such-like, but also the spiritual motions, as doubting, blasphemy, idolatry, contempt and hatred of God, &c. Paul, as 1 have said, doth not require of the godly, that they should utterly put off or destroy the flesh; but that they should so bridle it, that it might be subject to the Spirit. In the tenth to the Romans, he biddeth us cherish the flesh. For as we may not be cruel to other men’s bodies, nor vex them with unreasonable labour, even so we may not be cruel to our own bodies. (Eph. v. 29.) Wherefore, according to Paul’s precept, we must cherish our flesh, that it may be able to endure the labours both of the mind and of the body; but yet only for necessity’s sake, and not to nourish the lusts thereof. ‘Therefore, if the flesh begin to wax wanton, repress it and bridle it by the Spirit. If it will not be, marry a wife, for it is better to marry than to burn. Thus doing, thou walkest in the Spirit; that is, thou followest God’s word and doest his will. , oa 4 os COMMENTARY ON GALATIANS. 489 Verse 17. For the flesh lusteth against the Spirit, and the Spirit againsé the flesh. When Paul saith that the flesh lusteth against the Spirit, and the Spirit against the flesh, he admonisheth us that we must feel the con- cupiscence of the flesh, that is to say, not only carnal lust, but also pride, wrath, heaviness, impatience, iucredulity, and such-lhke. Not- withstanding, he would have us to feel them, that we consent not unto them, nor accomplish them: that is, that we neither think, speak, nor do those things which the flesh provoketh us unto. As, if it move us to anger, yet we should be angry in such wise, as. we are taught in the fourth Psalm, that we sin not. Asif Paul would thus say; [ know that the flesh will provoke you unto wrath, envy, doubt- ing, incredulity, and such-like; but resist it by the Spirit, that ye sin not. But if ye forsake the guiding of the Spirit, and follow. the flesh, ye shall fulfil the lusts of the flesh, and ye shall die, as Paul saith in the eighth to the Romans. So this saying of the Apostle is to be understood, not of dleshly lusts only, but of the whole kingdom of sin. Verse 17. And these are contrary one to the other ; so that ye cannot do the same things that ye would. These two captains or leaders, saith he, the flesh and the Spirit, are qne against another in your body, so that ye cannot do what ye would. And this place witnesseth plainly that Paul writeth these things to the faithful, that is, to the church believing in Christ, baptized, justified, renewed, and having full forgiveness of sins. Yet notwithstanding he saith that she hath flesh rebelling against the Spirit. After the same manner he speaketh of himself in the seventh to the Romans. “ I (saith he) am carnal, and sold under sin.” And again: “I see another law im my members rebelling against the law of my mind, and leading me captive under the law of sin which is in my members.” Also, “ O wretched man that lam! who shail deliver me from the body of this death?” &c. Here, not only the schooimen, but also some of the old fathers, are much troubled, seeking how they mayexcuse Paul. For it seemeth unto them absurd and unseemly to say, that that elect vessel of Christ should have sin. But we credit Paul’s own words, wherein he plainly confesseth that he is sold under sin, that he is led captive of sin, that he hath a jaw in bis members rebelling against him, and that in the flesh ke serveth the law of sin, Here again they answer, that the Aposile speaketh im the person of the wicked. But the wicked do not complain of the rebellion of their flesh, of any battle or conflict, or of the captivity and bondage of sin; for sin mightily reigneth in them. ‘This is therefore the yery complaint of Paul and of all the LI 490 COMMENTARY ON GALATIANS. faithful. Wherefore they have done very wickedly which have ex- eused Paul and all the faithful to have no sin. For by this persuasion (which proceedeth of ignorauce of the doctrine of faith) they have robbed the church of a singular consolation ; they have abolished the forgiveness of sins, and made Christ of none effect. Wherefore, when Paul saith, “I see another law in my members,” . &c. he denieth not that he hath flesh, and the vices of the flesh in him. It is likely therefore that he felt sometimes the motions of carnal lust. But yet, no doubt, these motions were well suppressed in him by the great and grievous afflictions and temptations both of mind and body, wherewith he was in a manner continually exercised and vexed, as his Epistles do declare : or if he at any time be merry and strong, felt the lust of the flesh, wrath, impatiency, and such-like ; yet he resisted them by the Spirit, and suffered not those motions to bear rule in him. Therefore let us in no wise suffer such com- fortable places (whereby Paul describeth the battle of the flesh against the Spirit in his own body) to be corrupted with such foolish glosses. ‘The schoolmen, the monks, and such other, never felt any . spiritual temptations, and therefore they fought only for the repress- ing and overcoming of fleshly lust and lechery, and being proud of that victory which they never yct obtained, they thought themselves far better and more holy than married men. I will not say, that under this holy pretence they nourished and maintained all kinds of horrible sins, as dissension, pride, hatred, disdain, and despising of their neigh- bours, trust in their own righteousness, presumption, contempt of all godliness and of the word of God, infidelity, blasphemy, and such- like. Against these sins they never fought, nay rather they took them to be no sinsat all; they put righteousness in the keeping of their foolish and wicked vows, and unrighteousness in the neglecting and coutemning of the same. But this must be our ground and anchor-hold, that Christ is our only and perfect righteousness. If we have nothing whereunto we may trust ; yet these three things (as Paul saith), faith, hope, and love, do remain. Therefore we must always believe, and always hope; we must always take hold of Christ, as the head and foundation of our righteousness. He that believeth in him shall not be ashamed. (Rom. ix. 33.) Moreover, we must labour to be outwardly righteous also ; that is to say, not to consent to the flesh, which always enticeth - us to some evil ; but to resist it by the Spirit. We must not be over- come with impatiency for the unthankfulness and contempt of the people, which abuseth the Christian liberty ;‘but through the Spirit we must overcome this and all other temptations. Look then, how much we strive against the flesh by the Spirit, so much are we out- wardly righteous. Albeit this righteousness doth not commend us before God. nest: J.et no man therefore despair if he feel the flesh oftentimes to stir up new battle against the Spirit, or ifhe cannot by and by subdue the #esh, and make it obedient unto the Spirit. T also do wish myself te Reve a more valiant and constant heart, which might be able, novenly aa rae 2 COMMENTARY ON GALATIANS. 491 Boldly to contemn the threatenings of tyrants, the heresies, offences, and tumults which Satan and his soldiers, the enemies of the Gospel, stir up ; but also might by aud by shake off the vexations and anguish of spirit, and briefly might not fear the sharpness of death, but receive and embrace it as 2 most friendly guest. But I find another law m my metbers, rebelling agaist the law of ‘my mind, &c. Some other do wrestle with inferior temptations, as poverty, reproach, im- patiency, and such-like. Let uo man marvel therefore or be dismayed, when he feeleth in his body this battle of the flesh against the Spirit; but let him pluck up his heart, and comfort himself with these words of Paul, “ Vhe fiesh lusteth against the Spimit.” Also: “ These are contrary one to ano- ther, so that ye do not those things that ye would.” Tor by these sentences hecomforteth them that be tempted. As if he should say ; It is impossible for you to follow the guiding of the Spirit in all things without any feeling or hindrance of the flesh: nay, the flesh will resist ; and so resist and hinder you, that ye cannot do those things that gladly ye would.. Here it shail be enough if ye resist the flesh, and fulfil not the lust thereof; that is to say, if ye follow the Spirit and not the flesh, which easily is overthrown by impatiency, coveteth to revenge, biteth, grudgeth, hateth God, is angry with him, despaireth, &ec. ‘Therefore when a nan feeleth this battle of the flesh, let him not be discouraged therewith, but let him resist in spirit, and say, | am a sinner, and | feel sin mn me; for I have not yet put off the flesh, m which sin dwelleth so long asit liveth: but L will obey the Spirit, and not the flesh : that is, I will by faith and hope lay hold upon Christ, and by his word [ will raise up myself, and being so raised up, I will not fulfil the lusts of the flesh. It is very profitable for the godly to know this, and to béar it well in mind ; for it wonderfully comforteth them when they are tempted. When I was a mouk I thought by and by that I was utterly castaway, if at any tune I felt the lust of the flesh ; that is to say, if I felt any evil motion, fleshly lust, wrath, hatred, or envy against any brother. I essayed many ways to help to quiet my conscience, but it would not be ; for the concupiscence and lust of my flesh did always return, so that I could not rest, but was continually vexed with these thoughts: This or that sm thou hast committed : thou art infected with envy, with impatiency, andsuch other sins: therefore thou art entered into this holy order in vain, and ail thy good works are unprofitable. If then I had rightly understood these sentences of Paul, ‘ The flesh Justeth contrary to the Spirit, and the Spirit contrary to the flesh ; and these two are one agaist another, so that ye cannot do the things- that ve would do;” I should not have so miserably tormentcd myself, but should have thought and said to myself, 2s now commonly ‘Ido: Martin, thou shalt not utterly be without sin, for thou hast fiesh ; thou shalt therefore feel the battle thereof; according to that saying of Paul, “ The flesh resisteth the Spirit.” Despair not there- fore, but resist it strongly, and fulfil not the lust thereof. Thus doing theu art not under the Jaw. 112 492 COMMENTARY ON GALATIANS. Lremember that Staupitius was wont to say, “ I have vowed unto God above a thousand times, that I would beeomea better man: but I never performed that which I vowed. Elereafter I willmake no such vow: for I have now learned by experience, that I am not able to per- form it. Unless therefore God be favourable and merciful unto me for Christ’s sake, and grant unto me a blessed anda happy hour when I shall depart out of this miserable life, 1 shall not be able, with all ny vows and all my good deeds, to stand before him.” ‘This was not only a true, but also a godly and a holy desperation; and this must they all confess both with mouth and heart, which will be saved. For the godly trust not to their own righteousness, but say with David, «« Enter not into judgment with thy servant, for in thy sight shall none that liveth be justitied.” (Ps. cxlin. 2.) Again; “ [fthou, O Lord, shouldst straitly mark iniguities, O Lord, who shall stand ?” (Psalm xxx- 3.) They look unto Christ their reconciler, who gave his life for their sins. Moreover, they know that the remnant of sin whichis in their flesh, is not laid to their charge, but freely pardoned. Notwith- standing, mm the mean while they fight in spirit against the flesh, lest they should fulfil the lusts thereof. And although they feel the flesh to rage and rebel against the Spirit, and themselves also do fall some- times into sin through infirmity, yet are they not discouraged, nor think therefore that their state and kind of life, «nd the works which are done according to their calling, displease God: but they raise up themselves by faith. The faithful therefore receive great consolation by this doctrine of Paul, in that they know themselves to have part of the flesh, and part of the Spirit, but yet so notwithstanding that the Spirit ruleth, and the flesh is subdued and kept under awe, that righteousness reigneth and sin serveth. He that knoweth not this doctrine, and thinketh that the faithtul ought to be without all fault, and yet seeth the contrary in himself, must needs at the length be swallowed up by the spirit of heaviness, and fall into desperation. But whoso knoweth this doctrine well-and useth it rightly, to him the things that are evil turn unto good. (Rom. viii.28.) |For when the flesh proveketh him to sin, by occasion thereof he is stirred up and forced to seek forgiveness of sins by Christ, and to embrace the righteousness of faith, which else he would not so greatly esteem, nor seek for the same with so great desire, Therefore it profiteth us very much to feel sometimes the wickedness of our nature and corruption of our flesh, that yet by this means we may be waked and stirred upto faith and to call upon Christ. And by this occasion a Christian becometh a mighty work- snan and a wonderful creator, which of heaviness can make joy, of terror comfort, of sim righteousness, and of death life, when he by this gucans repressing and bridling the flesh, maketh it subject to the Spirit. Wherefore let not them which feel the lust of the flesh, despair of their salvation. Let them feel it and all the force thereof, so that they consent not to it. Let the passions of lust, wrath, and sach other vices, shake them, so that they do not overthrow them, Let siu assail ~ them, so that they do notaccomplish it. Yea, the more godlya mar ~~ @oMMENTARY ON GALATIANS. 493. is, the more doth he feel that battle. And hereof come those entable- complaints of the faithful in the Psalms and in the holy Scripture. Of this battle, the hermits, the monks, and the school- men, and all that seek righteousness and salvation by works, know nothing at all. But here may some man say, that it isa dangerous matter to teach that a man is not condenined, if by and by he overcome not the motions and passions of the flesh which he feeleth. Vor when this doctrine is taught amongst the common people, it _ maketh them careless, negligent, and slothful. This is it which I said a little before, that if we teach faith, then carnal mei neglect and reject works: if works be required, then is faith and consolation of conscience lost. Here no man can be compelled, neither can there be any certain rule prescribed. But let every man diligently try himself to what passion of the flesh he is most subject, and when | he findeth that, let him not be careless, nor flatter himself ;, but let him watch and wrestle in spirit against it, that if he cannot altogether bridle it, yet at the least he do not fulfil the lust thereof. This battle of the flesh against the Spirit, all the children of God have had and felt: and the self-same do we also feeland prove. He that searcheth his own conscience, if he be not an hypocrite, shall well perceive that to be true in himself which Paul here saith: that the flesh lusteth against the Spirit. All the faithful therefore do feel and confess that their flesh resisteth against the Spit, and that these two are so contrary the one: to the other in themselves, that, do what they can, they are not able to perform that which they would do. Therefore the flesh hindereth us that we cannot keep the com- mandments of God, that we cannot love our neighbours as our- selves, much less can we love God with all our heart: therefore it is impossible for us to become righteous by the works of the law. Indeed there is a good will inus, and so must there be (for it is the Spirit itself which resisteth the flesh), which would gladly do good, fulfil the law, love God and his neighbour, and such-like, but the flesh obeyeth not this good will, but resisteth it ; and yet God imputeth not unto us this sin: for he is merciful to those that believe for Christ’s sake. Geils But it followeth not therefore that thou shouldest make a light matter of sin, because God doth not impute it. ‘True it is that he doth not impute it: but to whom, and for what cause? ‘To such as repent, and lay hold by faith upon Christ the mercy-seat, for whose sake, as all their sins are forgiven them, even so the rem- nants of sin which are in them, be not imputed unto them. ‘They make not their sin less than it is, but amplify it and setit out as itis indeed: for they know that it cannot be put away by satisfactions, works, or righteousness, but only by the death of Christ. And yet notwithstanding the greatnessand enormity of their sin doth not cause them to despair, but they assure themselves that the same shall not be imputed unto them or laid unto their charge. fey . This I say, lest any man should think that after faith is received 113 494 COMMENTARY ON GALATIANS, there is little account to be made of sm. Sin is truly sin, whether 4 man commit it before he hath received the knowledge of Christ, or after. And God always hateth sin; yea, all sin is damnable as touching the fact itself. But in that it is not damnable to him that believeth, it cometh of Christ, who by his death hath taken away sin. But to him that believeth not in Christ, not only all his sins are damnable ; but even his good works also are sin ; according to that saying, ‘‘ Whatsoever is not of faith is sin.” (Rom. xiv. 23.) There- fore the error of the schoolmen is most pernicious, which do distin- guish sins according to the fact, and not according to the person. He that believeth hath as great sin as the unbeliever. But to him that believeth, it is forgiven and not imputed : to the unbeliever it is not pardoned but imputed. To the believer it is venial ; to the unbe- liever it is mortal and damnable: not for any difference of sins, or because the sin: of the believer is less, and the sin of the unbeliever greater ; but for the difference of the persons. or the faithful as- sureth himself, by faith, that his sin is forgiven him, forasmuch as Christ hath given himself for it. Therefore although he have sin in him, and daily sinneth, yet he continueth godly: but contrariwise, the unbeliever continueth wicked. And this is the true wisdom and con- solation of the godly, that although they have and commit sins, yet they know that for Christ’s sake theyare not imputed unto them. ‘Chis [ say for the comfort of the godly, For they only feel indeed that they have and do commit sins; that is to say, they feel that they do not love God so fervently as they should da: that they do not be- lieve him so heartily as they would, but rather they oftentimes doubt whether God have a care of them or no; they are impatient, and are angry with God in adversity. Hereof, as | have said, proceed the sorrowful complaiuts of the faithful in the Scriptures, and especially in the Psalms. And Paul himself complaineth that he is sold under sin. (Rom. vil. 14.) And here he saith, that the flesh resisteth and rebelleth against the Spirit. But because they mortify the deeds of the flesh by the Spirit (as he saith in another place, and also in the end of this chapter: ‘ They crucify the flesh; with the desires and lusts thereof (Gal. v. 24); therefore these sins da not hurt them nor con- demn them. Butif they obey the flesh in fulfilling the lust thereof, then do they lose faith and the Holy Ghost. And if they do not abhor their sin and return unto Christ, who hath given power to his church to receive and raise np those that be fallen, that so they may recover faith and the Holy Ghost, they die in their sins. Wherefore we speak not of them which dream that they have faith, and yet con- tinue still in their sms. ‘These men have their judgment already: ‘They that live after the flesh shall die. Also: The works of the flesh are manifest, which are, adultery, fornication, uncleanness, wanton- ness, idolatry, witchcraft, hatred, debate, emulations, wrath, con- tentions, seditions, heresies, envy, murder, drunkenness, gluttony, and such-like, whereof I tell you before, as also I have tald you, that they which do such things, shall not inherit the kingdom of God. Hereby we may see who be very saints indeed. They be not, ? nal ‘COMMENTARY ON GALATIANS. 495 _stocks and stones, as the monks and schoolmen dréam, so that they are never moved with any thing, never feel any lust or desires of the flesh ; but, as Paul saith, their flesh lusteth against the Spirit, and therefore they have sin, and both can and do sin. And the thirty- second Psalm witnesseth, that the faithful do confess their unrighte- ousness, and pray that the wickedness of their sin may be forgiven, where it saith, “I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Therefore shall every one that is godly, make his prayer unto thee,” &c. Moreover, the whole church, which indeed is holy, prayeth that her sms may be forgiven her, and it believeth the forgiveness of sins. And in the exliii. Psalm, David prayeth; ‘“O Lord, enter not into judg- ment with thy servant, for in thy sight shall none that liveth be justi- fied.” And in Psalm cxxx. “ If thou, O Lord, shouldest straitly mark iniquities, Lord, who shall stand in thy présence? But with thee is mercy,” &c. Thus do the chiefest saints and children of God speak and pray ; as David, Paul, &c. All the faithful therefore do speak and pray the same thing, and with the same spirit. "The popish sophisters read not the Scriptures, or, if they read them, they have a veil before their eyes; and therefore as they cannot judge rightly ef any thing, so can they net judge rightly either of sin or of holiness. Verse 18. If ye be led by the Spirit, ye are not under the law. Paul cannot forget the doctrine of faith, but still repeateth it, aud beateth it into their heads ; yea, even when he treateth of good works. Here some man may object: How can it be that we should not be-under the law? And yet thou notwithstanding, O Paul, teachest us, that we have flesh which lusteth against the Spirit, and fighteth against-us, tormenteth and bringeth us into bondage. Aud indeed we feel sin, and cannot be delivered from the feeling thereof, though we should never so fain. And what is this else but to be under thelaw? But, saith he, let this nothing trouble you; only do your evdeavour that ye may be led by the Spirit, that is to say, show your- selves willing to follow and obey that will which resisteth the flesh, and doth not accomplish the lusts thereof, for this is to be led and to be drawn by the Spirit: then are ye not under the law. So Paul speaketh of himself (Rom. vi.), “ In my mind I serve the law of God :” that is to say, in spirit | am not subject to any sin; but yet in my flesh I serve the law of sin. ‘The faithful then are not under the law, that is to sayin spixit; for the law cannot accuse them, nor pronounce sentence of death against them, although they feel sin, and confess themselves to be sinners ; for the power and strength of the law is taken from it by Christ, “who was made under the law, that he might redeem them which were under the law.” (Gal. iv. 4.) Therefore the law cannot accuse that for sin in the faithful which is sin indeed and committed against the law. So great then is the power and dominion of the Spirit, that the law 114 496 COMMENTARY ON GALATIANS. cannot accuse the godly, though they commit that which is sin ins deed. For Christ is our righteousness, whom we apprehend by faith : he is withoutall sin, and therefore the law cannot accuse him. As long as we cleave fast unto him, we are led by the Spirit, and are free from the law. And so the A postle, even when he teacheth good works, forgetteth not his doctrine concerning justification; but always showeth that it is impossible for us to be justified by works, For the remnants of sin cleave fast in our flesh; and therefore so long as our flesh liveth, it ceaseth not to lust contrary to the Spirit. Not- withstanding, there cometh no danger unto us thereby, because we be free from the law, so that we walk in the Spirit. And with these words, “If ye be led by the Spirit, ye be not under the law,” thou mayest greatly comfort thyself and others that be grievously tempted. For it oftentimes cometh to pass, that a man is so vehemently aésailed with wrath, hatred, impatiency, carnal desire, terror, and anguish of spirit, or some other lust of the flesh, that he cannot shake them off, though he would never go fain. What should he do im this case? Should he despa? No, God forbid : but let him say thus with himself; Thy flesh fighteth and rageth against the Spirit. Let it rage as long as it listeth; only see thou that in any case thou Consent not to it, to fulfil the lusts thereof; but walk wisely, and follow the leading of the Spirit. In so doing thou art free from the law. Tt accuseth and terrifieth thee, I grant, but altogether in vain. In this conflict therefore of the flesh against the Spit, there is nothing better, than to have the word of God before thine eyes, and thérein to seek the comfort of the Spirit. And let not him that suffereth this temptation, be dismayed, in that the devil can so aggravate sin, that during the conflict he thinketh himself to be utterly overthrown, and feeling nothing else but the wrath of God and desperation. Here in any wise Jet him not follow his own feeling and the judgment of reason, but let him take sure hold of this saying of Paul, « If ye be led by the Spirit,” that is to wit, if ye raise up-and comfort yourselves through faith in Christ, ye be not under the law. So shall he have a strong buckler wherewith he may beat back all the fiery darts which the wicked fiend assaileth him withal.. How much soever then the fiesh doth boil and rage, yet cannot her motions and rages hurt and condemn him, forasmuch as he, following the guiding of the Spirit, doth not consent unto the flesh, nor fulfil the Insts thereof. Therefore, when the motions of the flesh do rage, the only remedy is to take to us the sword of the Spint, that is to say, the word of salvation (which is, that God would not the death of a sinner, but that he convert and live), and to fight against them ; which if we do, let us not doubt but we shall obtain the victory, although, so long.as the battle endureth, we feel the plain con- trary. But set the word out of sight, aud there is no counsel nor help remaining. Of this that I say, I myself have good experience. I have sutfered many great passions, and the same also very vehement and great. But so soon as I have laid hold of any place of Scripture, and stayed myself upon it as upon my chief anchor-hold, straightways, < COMMENTARY ON GALATIANS. 497 my temptations did vanish away, which without the word it had bees inrpossible for me to endure any little space, and much less to over- come them. . ‘The sum or effect therefore of all that avhich Paul hath taught in this disputation or discourse concerning the conflict or battle between the flesh and the Spirit, is this; that the saints and the elect of God cannot perform that which the Spirit desireth. For the Spirit would gladly be altogether pure, but the flesh being joined unto the Spirit, will not suffer that. Notwithstanding, they be saved by the remis- sion of sins, which is in Christ Jesus. Moreover, because they walk in the Spirit and are led by the Spirit, they be not under the law, that is to say, the law cannot accuse or terrify them; yea, although it go about never so much so to do, yet shali it never be able to drive them to desperation. »* Verse 19. Moreover, the works of the flesh be manifest, which are, &e. This place is not unlike to this sentence of Christ ; “ By their fruits ye shall know them. Do men gather grapes of thorns, or figs of brambles? So every good tree bringeth forth good fruit, and an evil tree bringeth forth evil fruit,” &c. (Matt. vu. 16.) Paul teacheth the very same thing which Christ taught, that is to say, that works and fruits do sufliciently testify whether the trees be good or evil ; whether men follow the guiding of the flesh or of the Spirit. As if he should say, Lest some of you might say for himself, that he under- standeth me not, now when I treat of the battle between the flesh and the Spirit, I will set before your eyes first the works of the flesh, whereof many are known, even to the ungodly ; and then also the works of the Spint. And this doth Paul, because there were many hypocrites amongst the Galatians, as there are also at this day amongst us, which out- wardly pretended to be godly men, and boasted much of the Spimit, and as touching the words they understood the true doctrine of’ the Gospel; but they walked not according to the Spirit, but according to the flesh, and performed the works thereof. Whereby Paul mane festly convinceth them to be no such holy men indeed as they boasted themselves to be. And lest they should despise this his admonition, he pronounceth against them this dreadful sentence, that they should not be inheritors of the kingdom of heaven, to the end that, being thus admonished, they might amend. Every age, even in the faithful, hath his peculiar tensptations : as fleshly lusts assail a man most ef all in his youth, in his middle age ambition and vain-glory, and in his old age covetousness. ‘There was never yet any of the faithful whom the flesh hath not often in his lifetime provoked to impatiency, anger, vain-glory, &c. Paul therefore, speaking here of the faithful, saith that the flesh lusteth in them against the Spirit, &c. therefore they shall never be without the desires and battles of the flesh ; notwith- £958 COMMENTARY ON GALATIANS. standing, they do not hurt them. But of this matter we must thus judge, that it is one thing to be provoked of the flesh, and yet mot willingly to yield to the lusts and desires thereof, but to walk after the Jeading of the Spirit, and to resist the flesh ; and another thing to as- sent. unto the flesh, and without all fear or remorse to perform and fulfil the works thereof, and to continue therein, and yet notwithstand- yng to counterfeit holiness and to brag of the Spirit. The first he comforteth, when he saith, that they be led by. the Spirit, and be not under the law. The other he threateneth with everlasting de- structioi. Notwithstanding, sometimes it happeneth that the saints also do fall, and perform the lusts of the flesh: as David fell horribly into adultery. Also he was the cause of the slaughter of many men, when he caused Urias to be slain in the forefront of the battle ; and thereby also he gave occasion to the enemies to glory and triumph over the people of God, to worship their idols, and to blaspheme the God of Israel. Peter also fell most grievously and horribly when.he denied Christ. But although these sins were great and heinous, yet were they not committed upon any contempt of God or of a wilful and obstinate mind, but through infirmity and weakness. Again, when they were admonished, they did not obstinately.continue im their sins, but repented. Such he willeth afterwards im the sixth chapter to be received, instructed, and restored, saying, “ If a man be fallen by occasion into any sin, ye which are spiritual restore such a one with the spirit of meekness, considering thyself lest thou also be tempted.” To those therefore which sin and fall through infirmity, pardon is not denied, so that they rise again and continue not im their sin; for of alt things, continuance in sin is the worst. But if they repent not, but still obstinately continue in their wickedness and perform the desires of the flesh, it is a certain token that there is deceit in their spirit. No man therefore shall be without-lusts and desires so long as he liveth in the flesh, and therefore no man shall be free from tempt- ations. Notwithstanding, some are tempted one way and some ano- ther, according to the difference of persons. One man is assailed with more vehement and grievous motions, as with bitterness and anguish of spirit, blasphemy, distrust, and desperation; another with more gross temptations, as with fleshly lusts, wrath, envy, covetous- ness, and such-like. Butiin this case Paul requireth us that we walk nthe Spirit, and resist the flesh. But whoso obeyeth the flesh, and continueth without the fear of God or remorse of conscience im ac- complishing the desires and lusts thereof; let him know that he per- tameth not unto Christ; and although he brag of the name of a Christian never so much, yet doth he but deceive himself. For they which are of Christ, do crucify their flesh with the affections and busts thereof, Pa COMMENTARY ON GALATIARS. 489 Who be rightly called Saints, and be so indeed. "Tus place, as I have also forewarned you by the way, containeth in it asingular consolation ; for it teacheth us that the saints and most holy men in this world live not without concupiscence and tempta- tions of the flesh, nor yet without gins. It warneth us therefore to take heed that we do not as some did, of whom Gerson writeth, which laboured to attain to such perfection, that they might be without all feeling of temptations or sins; that is to say, very stocks and stones. The like imagination the monks and schoolmen had of their saints, as though they had been very senseless blocks and without all affec- tions. The Virgin Mary felt great grief and sorrow of spirit when she missed her son. (Luke, ii.) David inthe Psalms complaieth he is almost swallowed up with the excessive sorrow for the greatness of his temptations and sins. Paul also complaineth that he hath battles without, and terrors within (2 Cor. vii. 5); and that in his flesh he serveth the law ofsin. He saith, that he is careful for all the churches (@ Cor. xi. 28); and that God showed great mercy towards him, in that he delivered Epaphroditus, being at the point of death, to life again, lest he should have had sorrow upon sorrow. Therefore the saints of the Papists are like to the Stoics, who ima- gined such wise men, as in the world were never yet to be found. And by this foolish and devilish persuasion, which proceeded frony the ignorance of this doctrine of Paul, the schoolmen brought both themselves and others without number into horrible desperation. When I was a monk I did ofteatimes most heartily wish, that T might once be so happy, as to see the conversation and life of some saint or holy man. But in the mean time I imagined such a saint as lived in the wilderness, abstaining from meat and drink, and hving only with roots of herbs and cold water ; and this opinion of those ‘ monstrous saints, I had learned not only out of the books of the sophisters and schoolinen, ‘but also out of the books of the fathers. For thus writeth Hierome in a certain place; “ As touching meats and drinks I say nothing, forasmuch as it is excess, that even such as are weak and feeble should use cold water, or eat any sodden thing,” &c. But now in the light of the Gospel we plainly see who they are whom Christ and his Apostles call saints ; not they which live a sole and a single life, or straitly observe days, meats, apparel, and such other things, or in outward appearance do other great and monstrous works (as we read of many in the lives of the fathers): but they which being called by the sound of the Gospel and baptized, do believe that they bejustified and cleansed by the death of Christ. So Paul everywhere, writing to the Christians, calleth them holy, the children and heirs of God, &c. Whosoever then do believe in Christ, whether they be men or women, bond or free, are all saints ; not by their own works, but by the works of God, which they receive by faith ; as his word, his sacraments, the passion of Christ, bis death, 5066 COMMENTARY ON GALATIANS, . resurrection, victory, and the sending of the Holy Ghost. To con- clude, they are saints through such a holiness as they freely receive, not through such a holiness as they themselves have gotten by their own industry, good works, and merits. ~ he So the ministers of the word, the magistrates of common-weals, parents, children, masters, servants, Sc. are true saints, if first and before all things they assure themselves that Christ is their wisdom, righteousness, sanctification, and redemption ; secondly, if every one would do his duty in his vocation according to the rule of God’s word, and obey not the flesh, but repress the lust and desire thereof by the Spirit. Now, whereas all be not of like strength to resist temptations, but many infirmities and offences are seen in the most part of men: this nothing hindereth their holiness, so that their sins proceed not of an obstmate wilfulness, but only of frailty and infirmity. For, as I have said before, the godly do feel the desires and lusts of the flesh, but they resist them, tothe end that they accomplish them not. A if they at any time unadvisedly fall into sin, yet notwithstanding they abtain forgiveness thereof, if by faith in Christ they be raised up again; who would not that we should drive away, but seek out and bring home the straying and lost sheep, Kc. Therefore God forbid that I should straightway judge those which are weak in faith ard man- ners, to be profane or unholy, if I see that they love and reverence the word of God, to come to the supper of the Lord, &c. For these God hath received, and counteth them righteous through the emission of sins ; to him they stand or fall, &e. Wherefore with great rejoicing I give thanks-to God, for that he hath abundantly and above measure granted that unto me, which Ise earnestly desired of him when | was amonk; for he hath given unto me the grace to see not one but many saints, yea, an infinite number of true saints ; not such as the sophisters have devised, -but such as Christ himself and his A postles do describe. Of the which number I assure myself to be one. Vor I am baptized, and E do believe that Christ is my Lord, by his death hath redeemed and delivered me from all my sins, and hath given to me eternal righteousness and holiness. And let him be holden accursed, whosoever shall not give this honour unto Christ, to believe that by his death, his word, &c. be is justified and sanctified, Wherefore, rejectmg this foolish and wieked opinion concerning the name of saints, (which in the time of popery and ignorance we thought to pertain only to the Saints which are in-heaven, and in earth to the hermits and monks which did certain great and strange works); let us now learn by the Holy Scriptares, that all they which faithfully believe im Christ are saints. ‘The world hath in great admi- ration the holiness of Benedict, Gregory, Bernard, Francis, and such- like, because it heareth that they have done in outward appearance and in the judgment of the world, certain great and excellent works. Doubtless Hilary, Cyril, Athanasius, Ambrose, Augustine, and others, were saints also, which lived not so strait and severe a life as they did, but were conversant amongst men, and did eat common > COMMENTARY ON GALATIANS. ‘Sel - meats, drank wine, and used cleanly and comely apparel, ‘so that ia @ manner there was no difference between them and other honest men as touching the common custom, and the use of things necessary for this life; and yet were they to be preferred far above the other, These men taught the doctrine and faith of Christ sincerely aud purely, without any superstition ; they resisted heretics, they purged the church from innumerable errors; their company and familiarity was comfortable to many, and specially to those which were afflicted and heavy-hearted, whom they raised up and comforted by the word ef God. For they did not withdraw themselves from the company of men, but they executed their offices even where most resort of people was. Contrariwise, the other not only taught many things contrary to the faith, but also were themselves the authers and frst inventors of many superstitions, errors, abominable ceremonies, and wicked worshippings. Therefore, except at the hour of death they laid hold of Christ, and reposed their whole trust in his death and yictory, their strait and painful life availed them nothing at all. ‘These things sufficiently declare who be the true saints indeed, and which is to be called a holy life ; not the life of those which lark jn caves and dens, which make their bodies lean with fasting, which wear hair, and do other like things with this persuasion and trust, that they shall have singular reward in heaven ubove all other Christians; but of those which be baptized and believe in Christ, which put off the old man with his works, but not at once ; for cc cupiscence and lustremaineth in them so long as they live ; the feeling whereof doth hurt them nothing at all, if they suifer it not to reigu in them, but subdue it to the spirit. ‘This doctrine bringeth great consolation to godly mids, that when they feel these durts of the flesh, wherewith Satan assuileth the Spirit, they should not despair: and it happeneth:to many m the papacy, which thought that they ought to feei no concupiscence of the flesh 5 whereas, notwithstanding, Hierome, Gregory, benedict, Bernard, and others, whom the monks set before them as a perfect example of chastity and of all Christian virtues, could never come so far as to feel no concupiscence or lust of the flesh. Yea, they felt it, and that very strongly. Which thing they acknowledge and plainly confess IR divers places of their books. ‘Therefore we rightly confess in the articles of our belief, that we believe there is a holy church. For it isinvisible, dwelling in Spirit im a place that none can attain unto, and therefore her holiness cannot be seen: for God doth so hide her and cover her with infirmities, with sins, with errors, with divers forms of the cross and offences, that according to the judgment of reason it is no where to be seen: They that are ignorant of this, when they see the infirmities and sins of those which are baptized, which have the word and believe it ; are by and by offended, and judge them not to pertain to the church. And in the mean while they dream that the hermits and monks, and such other shavelings, are the church; which honour God with their lips, and worsbip hun in vain, because they follow not the word of 502 COMMENTARY GN GALATIANS. God, but the doctrines and commandments of men, and teach others to do the same. And because they do certain superstitions and monstrous works, which carnal reason maghnifieth and high] esteemeth ;- therefore they judge them only to be’saints and to be the church; and in so doing they change and turn this article of faith clean contrary: “ I believe that there is a holy church,” &e. and in the stead of this word (I believe), they put in (I see). These Kinds of righteousness and holiness of man’s own devising, are nothing else but spiritual sorceries wherewith the eyes and minds of men are blinded and led from the knowledge of true holiness. But thus teach we, that the church hath no spot or wrinkle, but is: holy, and yet through faith ouly in Christ Jesus; again, that she is holy in life and conversation by abstaining from the lusts of the flesh and exercise of spiritual works ; but yet not msuch sort that she is delivered from ail evil desires, or purged from all wicked opinions and errors. For the church always confesseth her sins, and prayeth that her faults may be pardoned ; also she believeth the forgiveness of sins. The saints therefore do sin, fall, and also err; but yet through ig- norance. For they would not willingly deny Clirist, forsake the Gospel, &c. therefore they have remission of sins. And if through ignorance they err also in doctrine, yet is this pardoned; for in the end they acknowledge their error, and rest only upon the truth, and the grace of God offered in Christ, as Hierome, Gregory, Bernard, and others did. Let Christians thenendeavour to avoid the works of whe flesh; but the desires or lusts of the flesh they cannet avoid. It is very profitable therefore for them to feel the unclean lusts of the flesh, lest they should be puffed up with some vain and wicked opinion of the righteousness of their own works, as though they were accepted before Ged for the same. The monks being puffed up with | this opinion of their own righteousness, thought themselvés to be so holy, that they sold their righteousness and holiness to others, although they were convinced by the testimony of their own hearts, that ‘they were unclean. So pernicious and pestilent a poison it it is for a man to trust in his own righteousness, and to think himself to be clean. But the godly, because they feel the uncleanness of their own hearts, therefore they cannot trust to their own righteous- uess. This feeling so maketh them to stoop, and so humbleth them, that they cannot trust to their ewa good works, but are constrained to fly unto Christ their mercy-seat and only succour, who hath not a corrupt and sinful, but a most pure and holy flesh, which he hath given for the life of the world. (John, vi. 51.) In him they find a sound and perfect righteousness. Thus they continue in humility ; not counterfeit and monkish, but true and unfeigned, because of the uncleanness which yet remaineth in their flesh : for the which if God would straitly judge them, they should be found guilty of eternal death. But because they lift not up themselves proudly against God, but with a broken and a contrite heart humbly acknowledging their sins, and resting wholly upon the benefit of the Mediator Christ, they come forth into the presence of God, and pray that for his sake their x to, COMMENTARY GN GALATIANS! 503 sins may be forgiven them, God spreadeth over them-an infinite heaven of grace, and doth not impute unto them their sins for Christ’s sake. This I say, to the end that we may take heed of the pernicious errors of the Papists touching the holiness of life, wherem our minds are so wrapped, that without great difficulty we could not wind our- selves out of them. Wherefore, do you endeavovr with diligence, that ye may discern and rightly judge between true righteousness and holiness, and that which is hypocritical ; then shall ye behold the kingdom of Christ with other eyes than carnal reason doth, that is, with spiritual eyes, and certainly judge those to be true saints indeed which are baptized and believe in Christ, and afterward in the same faith whereby they are justified, and their sins both past and present are forgiven, do abstam from the desires of the flesh. But from these desires they are not thoroughly cleansed; for the flesh lusteth against the Spirit. Notwithstanding, these unclean and rebellious lusts do still remain in them to this end, that they may be humbled, and, being so humbled, they may feel the sweetness of the grace and benefit of Christ. So these remnants of unclean lusts and sins do nothing at all hinder, but greatly further the godly ; for the more they feel their infirmities and sins, so much the more they fly unto Christ the throne of grace, and more heartily crave his aid and suc- cour ; to wit, that he will cover them with his righteousness, that he will increase their faith, that he will endue them with his holy Spirit, by whose gracious leading and guiding they may overcome the lusts of the flesh, that they may rule and reign not over them, but may be subject unto them. Thus true Christians do continually wrestle with sin, and yet notwithstanding in wrestling they are not overcome, but obtain the victory. This have I said, that ye may understand, not by men’s dreams, but by the word of God, who be true saints indeed. We see then how greatly Christian doctrine helpeth to the raising up and comforting of weak consciences; which treateth not of cowls, shavings, shear- ings, fraternities, and such-like toys, but of high and weighty nat | ters, as how we may overcome the flesh, sin, death, and the deval : This doctrine, as it is unknown to justiciaries, and such as trust in - their own works, so is it impossible for them to instruct or bring into the right way one poor conscieiice wandering and going astray ; or to pacify and comfort the same when it is in heavinesg, terror, or desperation. Verse 19, The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness, idolatry, witehcraft, &c. Paul doth not recite all the werks of the flesh, but useth aeertain number for a number uncertain. First, he reckoueth up the kinds of lusts, as adultery, fornication, uycleanness, wantonness, Sc. Now 504 COMMENTARY ON GALATIANS. not only carnal lust-is a work of the flesh, as the Papists dreamed, who called marriage also a work of the flesh, so chaste and holy are these men, whereot God himself is the author, which alsotheythem- selves reckoned among their sacraments; but he numbereth also amongst the works of the flesh, as [ have said before, idolatry, witch- eraft, hatred, and such other,..which hereafter follow. Wherefore this place alone doth sutticiently show what Paul meaneth by the flesh. ‘These wordsare so well known, that they need no interpret- ation. Idolatry. Aut the highest religions, the holiness and most fervent devotions ef those which do reject Christ the Mediator, and worship God without his word and commandment, are nothing else but plain ido- latry. As im Popery it was counted a most holy and spiritual act, when the monks being shut up in their cells did muse and meditate of God or of his works, and when they being inflamed with most earnest devotions, kneeled down, prayed, and were so ravished with the con- ~ templations of heaveuly things, that they wept for joy. There was no thinking of women or of any other creature, but only of God the Creator, and of bis wonderful works; and yet this most spiritual work, as reason esteemeth it, is, according to Paul, a work of the flesh and plaia idolatry. Wherefore all such religion whereby God is wor- shipped without his word and commandment, is idolatry. And the more holy and spiritual it seemeth to be in outward show, so much the more dangerous and pernicious it is. For it turneth men away from faith in Christ, and causeth them to trust to their awn strength, works, and righteousness. “And such. is the religion of the Aua aptists at this day ; albeit they duily more and more bewray themselves to be possessed with the devil, and to be seditious and bloody mien. ‘Therefore the fasting, the wearing of hair, holy works, strait tule, and whole life of the Carthusians and Charterhouse monks, whose order notwithstanding is of all other the straitest and sharpest, be very Works of the flesh, yea, plain idolatry. For they imagine themselves to be sainis, and to be saved, not by Christ (whom they fear as a severe and cruel judge), but by observing of their rules and orders. Indeed'they think of God, of Christ, and of heavenly things, , but after their own reason, and not after the word of God; to wit, that their apparel, their manner of living, and their whole conversation, is holy and’pleaseth Christ; whom not ouly they hope to pacify by this straitness of life, but also to be rewarded of him for their good. deeds and righteousnéss. Therefore their most spiritual thoughts, as they dream of them, are not only most fleshly, but also most wicked: for they would wipe away their sins, and obtain grace and everlasting life by the trust and affiance they have in their own righteousness, rejecting and despising the word, faith, and Christ. All the wor- shippings and Services of God ‘therefore, and all religions without COMMENTARY ON GALATIANS. 505 Christ, are idolatry and idol-service. In Christ alone the Father is well pleased; whoso heareth him and doth that which he hath com- manded, ihe same is beloved because of the Beloved. He com- mandeth us to believe his word, and to be baptized, &c. and not to devise any new worsbipping or service of God. L have said before that the works of the flesh be manifest; as adultery, fornication, aud such-hke, be manifestly known to all men. But idolatry hath such a goodly show, and is so spiritual, that it is known but to very few, that is, to the faithful, to be a work of the flesh. For the monk when he liveth chastely, fasteth, prayeth, or saith mass, is so far from thinking himself to be an idolater, or that he fulfilleth any work of the flesh, that he isassuredly persuaded that he is led and governed by the Spirit, that he walketh according to the Spirit, that he tbinketh, speaketh, and doth nothing else but mere spiritual things, and that he dothsuch service unto God as is most ac- ceptable unto him.. Noman can at this day persuade the Papists that their mass is a great blasphemy against God, and idolatry, yea, and that so horrible, as never was any in the church since the Apostles’ time. For they are blind and obstinate, aud therefore they judge so perversely of God and God’s matters, thinking idolatry to be a true service of God, and contrariwise, faith to be idolatry. But we which believe in Christ and know his mind, are able to judge and to discern all things, and cannot truly and before God be judged of any man. Hereby it is plain that Paul calleth flesh whatsoever is m man, comprehending all the three powers of the soul, that is, the Wall that lusteth, the will that is inclined to anger, and the understanding. The works of the will that lusteth, are adultery, fornication, uncleanness, and such-like. “Ihe works of the will inclined to wrath, are quarrel- lings, contentions, murder, and such other. ‘The works of under- standing or reason, are errors, false religions, superstitions, idolatry, heresies, that is to say, sects, and such-like, It is very necessary fox us to know these things: for this word (flesh) is so darkened mm the whole kingdom of the Pope, that they have taken the work of the flesh to be nothing else but the accomplishing of fleshly lust or the act of lechery+ wherefore it was not possible for them to understand Paul. But here we may plainly see that Paul reckoneth idolatry and heresy amongst the works of the flesh, which two (as before we have said) reason esteemeth to be most high and excellent virtues, wisdom, religion, holiness, and righteousness. Paul (Col. ii.) calleth it the religion of angels. But although it seem to be never so holy and spiritual, yet it is nothing else but a work of the flesh, an abomination and idolatry against the Gospel, against faith, and against the true service of God. ‘This do the faithful see, for they have spi- ritual eyes: but the justiciaries judge the contrary. For a mouk cannot be persuaded that his vows are works of the flesh. So the Turk believeth nothing less than that his Alcoran, his wathings, and other ceremonies which he observeth, be works of the feshp be ‘KK ‘ . 506 COMMENTARY ON. GALATIANS, Se ke saat Witchcraft. Habart an? " eon ts 4g dios Of witcheraft I have spoken before in the third chapter. This viee ‘Was very common in these our days before the light and truth of the Gospel was revealed: When I was a child, there were many witches and sorceries ‘which bewitched both cattle and men, but spécially children, and did great harm also otherwise. But now in the hight of the Gospel these things be not so commonly heard of, for the Gospel thrusteth the devil out of his seat with all his illusions. But now he bewitcheth men much more horribly, namely, ‘with spiritual sorcery and witchcraft. i Paul reckoneth witchcraft among the works of the flesh, which not- withstanding, as all men know, is not a work of fleshly lust or lechery, but a kind of idolatry. Vor witchcraft covenanteth with the devil’; superstition or idolatry covenanteth with God; albeit not with the true God, but witha counterfeit God.» Wherefore idolatry is indeed a spinitual witchcraft. For as witches do enchant cattle and men; so idolaters, that is to say, all justiciaries or justifiers of themselves, go about to bewitch God, and to make him such a one as’ they do ima- gine. Now they imagine him to be such a one as will.justify them, not of his mere grace and mercy and through faith im Christ, but in respect of their will-worshippings.and works of their own choosing, and. in recompense thereof will give them righteousness and life ever- lasting. But whilst they go about to bewitch God, they bewitch themselves. For if they continue in:this: wicked opinion which they conceive of God, they shall die in their idolatry and: be danmed. ‘The works of the flesh are well known for the most part,’ ‘therefore they: shall not need any further declaration. en juSierion : Yi, 3 fe af uf By the name of sects Paul meaneth here, not_ those divisions or ‘contentions which rise sometimes in the government of households or of commonweals for worldly and earthly matters ; but those which “rise in the church about doctrine, faith, and works., Heresies, that “is to say, sects, have always been in the church, as. we have said before in diyers places. Notwithstanding, the _Pope is,an: areh heretic and the head of all heretics ; for he hath flled e world as it were with a huge flood of infinite sects and errors. hat concord and unity was there in so great diversity of the monks and other reli- gious orders ? No one sort or sect of them could agree with another; -for'they measured their holiness by the straitness of their orders: ‘hereof it cometh that the Carthusian will needs be counted holier than the Franciscan, and so likewise the rest. _ Wherefore there is no _ unity of spirit, nor concord of minds, but great discord, in the papis- tical church, There is no conformity in their doctrine, faith reli- gion, or serving of God, but all, things are clean contrary. — Contra- “Yiwise, amongst the Christians, the word, faith, religion, sacraments, service, Christ, God, heart, soul, mind, and understanding, are all one tn &. ’ COMMENTARY ON GALATIANS. 407 - and common to all; and as touching outward conversation, the di- versity of states, degrees, and conditions of life, hindereth thisspiritual ‘concord and unity nothing at all, as before I have said. \ And they Which have his unity of the Spirit, can certainly judge of all sects, which otherwise no man understandeth ; as indeed no divine in the Papacy understood, that Paul in this place condemneth all the wor- shippings, religions, coutinency, honest conversation, and holy life in outyard appearance of all the Papists, sectaries, and schismaties 5 but they all thought that he speaketh of the gross idolatry and heresies of the Gentiles and Turks, which manifestly blaspheme the name of Christ. : Drunkenness, Gluttony. . Paul doth uot say that to eat and drink be works of the flesh, but to be drunken and to surfeit, which of all other vices are most com- mon at this day. Whoso are given to this beastly dissoluteness and excess, let them know that they are uot spiritual, how much soever they boast themselves so to be, but they follow the flesh, and perform the filthy works thereof. Therefore is this horrible sentence pro- nounced against them, that they shall not be mberitors of the kmgdom of God. Paul would therefore that Christians should fly drunken- ‘ness and surfeiting, living soberly and moderately without all excess, lest by pampering the flesh they should be provoked to wan- tonness ; as indeed after surfeiting and belly-cheer, the flesh is wont to wax wanton, and to be inflamed with outrageous lust. But it is not sufficient only to restrain this outrageous wantonness and lust of the flesh which followeth drunkenness and surfeiting, or any manner of excess, but also the flesh, when it is most suber and in bis best temperance, must be subdued and repressed, lest it fulfil his lusts and desires. For it oftentimes cometh to pass, that even they which are most sober, are tempted most of all: as Hierom writeth of himself; “My face,” saith he, “was pale with fasting, and my mind was inflamed with fleshly desires in my cold body ; and although my flesh was half dead already, yet the flames of unclean lust boiled with me.” -Heveof I myself also had experience when I was amonk. ‘The heat therefore of unclean Justs is not quenched by fasting only, but we must be aided also-by the Spirit, that is, by the meditation of God’s word, faith, and prayer. Indeed fasting represseth the gross assaults of fleshiy lust ; but the:desires of the flesh axe overcome by ne absti- nence from meats aud drinks, but only by the meditation of the word of God and invacation of Christ. Werse2i. And such-like. Tor it is impossible to reckon up all the works of the flesh. KK 2 ‘508 COMMENTARY ON GALATIANS. Verse 21. Whereof I tell. you,.as I have also told ou before; ! that they which do such things shall not inherit Ge Mase of God. wri PE Ras fos yr wri This is a very hard and. a: terrible saying, but yet very necessary against false Christians afd careless hypocrites, which brag of the Gospel, of faith and.of the Spirit, and yet in all security they perform the works of the flesh. “But chiefly the heretics, being puffed up with opinions of spiritual matters, as they dream, are possessed of the . devil, and altogether carnal; therefore they perform and fulfil the desires of the flesh, even with all the powers of the soul. ‘Therefore most necessary it was that so horrible and terrible a sentence should be pronounced by the Apostle against such careless contemmers and obstinate hypocrites, namely, that all they which do such works of the flesh as Paul hath recited, shall not inherit the kingdom of God, that yet some of them being terrified by this severe sentence, may begin to fight against the works of the flesh by the Spirit, that they accomplish not the same. Verse2@. But the fruits of the Spirit are love, joy, peace, long- suffering, sweetness, goodness, faithfulness, gentleness or meekness, temperance. ; The Apostle saith not, the works of the Spirit, as he said the works of the flesh, but he adorneth these Christian virtues with a more ho- nourable name, calling them the fruits of the Spirit. For they bring with them most excellent fruits and commodities ; for they that have them give glory to God, -and with the same do allure and provoke others to embrace the doctrme and faith of Christ. © Love. i It had. been enough to have said love, and no more; for love ex- tendeth itself unto all the fruits of the Spirit. Andin 1 Cor. xiii. Paul attributeth to love all the fruits which are done in the Spirit, when he saish, “ Love is‘patient, courteous,” &c. Notwithstanding, he would set it here by itself amongst the rest of the fruits of the Spirit, and in the first place, thereby to admonish the Christians that before all things they should ‘love one.another, giving honour one to another (Rom. xii. 10), every man esteeming better of another than of himself, and serving one another, because they have Christ and the Holy Ghost dwelling in them, and because of the word, baptism, and other gifts of God which Christians have. CY a, (2h Uee hist «ie a COMMENTARY ON. GALATIANS. 5O9 Joy. This is‘the voice-of the bridegroom and of the bride, that is to say, sweet cogitations of Christ, wholesome exhortation, pleasant songs or psalms, praises and thanksgiving, whereby the godly do instruct, stir ~up, and refresh themselves. ‘Therefore God loveth not heavmess and doubtfulness of spirit; he hateth uncomfortable doctrine, heavy and sorrowful cogitations, and loveth cheerful hearts. For therefore hath he sent his Son, not to oppress us with heaviness and sorrow, but to cheer up our souls n-him. For this cause the Prophets, the Apostles, and Christ himself, do exhort us, yea, they command us to rejoice and be glad: (Zech: ix.9.) ‘ Rejoice.thou daughter of Zion, be joyful thou daughter of Jerusalem, for behold thy King cometh to thee.” And in the. Psalms it is often Said, . “Be. joyful in the Lord.” Paul saith, .“ Rejoice in the Lord.always,” &c. And Christ saith, “ Rejoice because your names are written in heaven.” ~Where this joy of the Spirit is, there .the- heart inwardly rejoiceth through faith in Christ, with full assurance that he is our Saviour and our bishop; and outwardly it expresseth this joy with words and: gestures. Also the faithful rejoice when they see that the Gospel spreadeth abroad, that many be won to the faith, and that the kingdom of Christ is enlarged. Peace: Both towards God and men, that Christians may be peaceable _and quiet; not contentious, nor hating one another, but one bearing another’s burden through long-suffering or perseverance ; without the which, peace cannot continue, and therefore Paul putteth it next after peace, Loug-suffering or Perseverance. Whereby a man.doth not only bear adversities, injuries, reproaches, _y and such-like,.but also. with patience waiteth for the amendment of : . those which have done him any wrong. | When the devil cannot by force overcome those which are tempted, then seeketh he to overcome them. by long continuance. _ For he knoweth that we be earthen xessels, which cannot long, endure and bold out many knocks and violent, strokes,. therefore sith long continuance of temptations he ,overcometh many. ..To vanquish these his continual assaults we must use long-suffering, which patiently looketh not only for the’ amend- ment of those whichdo us wrong, but also for the end of these tempt- ations, which the devil raiseth up against us. KK. 3 “ S10 - COMMENTARY ON GALATIANS. Gentleness. Which is, when a man is gentle and ‘tractable in his Conversation and in his whole life. For such as will :be’true followers of the Gospel, must not -be sharp ard bitter, but gentle, mild, courteous, and fair spoken ; which ‘should eneourage others to delight in their company ; which can wink at other men’s faults, or at least expound them to the best; which will be well contented to yieldand give place ‘to others, contentéd to bear with those which are froward and mtrac- table, as the very heathen said; “Thou must know the manners of ‘thy friend, but thou must not hate them.” | Sucha one was our ‘Saviour Christ, as every where is to be.sten.in the Gospel. It is written of Peter, that he wept so often as he remembered the sweet mildvess of Christ, which he used in his daily conversation. Jt is an, excellent virtue, and mostnécessary in every kind of life. Goodness. Which is, when. aman willingly helpeth others in ‘their necessity by giving, lending, and such other means. Faith. When Paul here reckoneth faith amongst the fruits of the Spirit, it is manifest that he speaketh not of faith which is in Christ, but of the fidelity and humanity of one man towards another. Hereupon he ‘saith in the 13th chapter of the first ‘to the ‘Corinthians, that charity believeth all things. ‘Therefore he that hath this faith is not sus- picious but mild, and taketh all things to the best. And although the be deceived, and findeth himself to be mocked, yet such is his patience and softness, that he letteth it pass; briefly, he is ready to believe all men, but he trusteth not all. On the contrary, where this virtue is lacking, there men are suspicious, froward, wayward, dogged, and so neither will believe any thing nor give place to any body They can suffer nothing. Whatsoever aman saith or doth never so well, they cavil and slander it, so that whoso serveth not their humour, can never please thém. Therefore it is impossible for ‘them to keep charity, friendship, ‘concord, ‘ant peace with «men. Butif these virtues ‘be taken away, what is this'lifey/bat*biting and de- Vouridg one of another? ‘Faith therefutedn thisiplacetis, when-one | man giveth credit to another in things pertamme to. this»present dife. Yor what ‘manner of life should we lead’ m this svonld, ifione man should wot credit another? | uO), 284 e- ‘Meekness. Which is, when a man is not lightly moved'or proveked to anger. There be infinite occasions in this life which provoke men to anger, but the godly avercome themebyameckness, COMMENTARY. ON GALATIANS. 51k “Temperance, Chastity, or Continency. This is a sobriety or. modesty in the whole life of man, which virtue Paul setteth against the works of the flesh. He wouid therefore that Christians should live soberly and chastely, that they should be 0 adulterers, no fornicators, no wantons; and if they cannot live chastely, he would have them to marry ; ‘also that they should not be contentious or quarrellers, that they should not be given to drunken- ness or surfeiting, but that they should abstam from all these things. Chastity or continency containeth all these: Hierom expoundeth it of virginity only, as though they that be married could not be chaste ; or as though the Apostle did write these things only to virgins. In the first and second chapter to Titus, be warneth all bishops, young. women, and married folks, both man and wile, to be chaste and pure. rs Verse 23. Against such there is no law. Indeed there is a law, but not against such ; ashe saith also in ano- ther place : “The law is not given to the righteous man.” For the righteous liveth in such wise, that he hath no need of any law, to ad- . monish or to constrain him ; but without constraint of the law, he willingly doth those things which the law requireth. Therefore the law caunotaccuse or condemn those that believe in Christ. Indeed the law troubleth and terrifieth our consciences ; but Christ apprehended by faith, vanquisheth it with all his terrors and threatenings. To them therefore the law is utterly abolished, and hath no power to accuse them ; for they do that of their own accord, which the law requireth. They have received the Holy Ghost by faith, who will not_ suffer them to be idle. Although the flesh resist, yet do they walk after the Spirit. Soa Christian accomplisheth the law inwardly by faith, for Christ is the perfection of the law unto righteousness, to all that do believe; outwardly by works and remission of sins. But those which perform the works or desires of the flesh, the law doth accuse and condemn both civilly and spiritually. Verse 24. For they that are Christ’s have crucified the flesh, with ; the affections and lusts thereof. This whole place concerning. works, showeth that the true believers are no hypocrites. Therefore let no man deceive himself. For whosoever, saith he, pertain unto Christ, have crucified the flesh with all the vices and lusts thereof. For the saints, masmuch as they have not yet utterly put off the corrupt and sinful flesh, are inclined to sin, and do neither fear nor love God so perfectly as they ought to do. Also they be provoked to anger, to envy, to impatience, to unclean lusts, and such-like motions, which not- withstanding they accomplish not : for, as Paul here saith, they cru- KK4 S12 COMMENTARY ON GALATIANS. cify the flesh, with all the affections and lusts thereof. Which thing they do, not only when they repress the wantonness of the flesh with fasting and other exercises, but also, as Paul said before, when they walk according to the Spirit ; that is, when they belng admonished by the. threatenings of God, whereby he showeth that he will severely punish sin, are afraid to commit sin ; also when they being armed with the word of God, with faith and with prayer, do not obey the Justs of the flesh. When they resist the flesh after this manner, they nail it to the cross, - with the lusts and desires thereof; so that although ‘the flesh be yet alive, yet can it not perform that which it would do, forasmuch as it is bound both hand and foot, and fast nailed to the cross. The faithful then, so long as they live here, do crucify the flesh, that is to say, they feel the lusts thereof, but they obey them not, For they being fur- nished with the armour of God, that is, with faith, hope, and the sword of the Spirit, do resist the flesh, and with these spiritual nails they fastenthe same unto thecross, so that it is constrained to be subject to the Spirit. Afterwards when they die, they put it off wholly; and when they: shall rise again from death to life, they shall have a pure and uncorrupt flesh without all affections and lusts. Verse 25. If we live in the Spirit, let us also walk in the Spirit. The Apostle reckoned before amongst the works of the flesh heresy and envy, and pronounced sentence agaist those which are envious, and which are authors of sects, that they should not inherit the king- dom of God. And now, as if he had forgotten that which he said a little before, he again reproveth those which provoke and envy one another.—Why doth he so? Was it not. sufficient to have done it at once? indeed he doth it of purpose: for he taketh occasion here to inveigh against that execrable vice of vain-glory, which was the cause of the troubles that were in all the churches of Galatia, and hath been always most pernicious and hurtfyl to the whole church of Christ. Therefore, in his Epistle to Titus, he would not that a proud man should be ordained a bishop. For pride, as Augustine truly saith, is the mother of all heresies, or rather the head-spring of all sin and confusion; which thing all histories as well holy as profane do witness. Now, vain-glory or arrogancy hath always been a common poison in the world, which the very heathen poets and historiographers have always vehemently reproved. There is no. village wherein there is not some one or other to be found, that would be counted wiser, and be more esteemed, than all therest. But they are chiefly infected with disease, which stand upon their reputation for learning and wisdom. In this case no man will yield to another, according to this saying ; Ye shall not lightly find a man that will yield unto others the praise of wit and skill ;’ for if isa goodly thing to see men point at one, and say, This is he —But it is not so hurtful in private persons, no nor in any ? kind of magistrate, as it is in them that have any charge in the church. Albeit in civil government (specially if it be in great personages): it is nat only a cause of troubles and ruins of common-weals, but also the troubles and alterations of kingdoms and empires; which thing the histories beth of the Scripture and profane writers do witness. But when this poison creepeth into the church or spiritual kmgdom, it cannot be expressed how hurtful itis. For there is no contention as touching learning, wit, beauty, riches, kingdoms, empires, and such- like; but as touching salvation or damnation, eternal life or eternal death, Therefore Paul earnestly exhorteth the ministers of the word to fly this vice, saying, “If we live in the Spirit,” &c. Asif he should say, If it be true that we live by the Spint, let us also proceed and walk in the Spirit. For where the Spirit 1s, it reneweth men, and worketh in them new motions ; that is to say, whereas they were before vain-glorious, wrathful, and envious, it maketh them now humble, gentle, and patient. Such men seek not their own glory, but the glory of God: they do not provoke one another, or envy one another, but give place one to another, and in giving honour prevent one ano- ther. Contrariwise, they that be desirous of glory, and envy one another, may boast that they have the Spirit and live after the Spirit ; but they deceive themselves, they follow the flesh and do the works thereof, and they have their judgment already, that they shall not inherit the kingdom of God. Now, as nothing is more dangerous to the church than this exe- crable vice, so is there nothing more common; for when God sendeth forth labourers into his harvest, by and by Satan raiseth up his ministers also, who will in no wise be counted inferior to those that are rightly called. Here straightway riseth dissension. ‘The wicked will not yield one hair’s breadth to the godly ; for they dream that they far pass them in wit, in learning, in godliness, in spirit, and other virtues. Much less ought the godly to yield to the wicked, lest the doctrine of faith come im danger. Moreover, such is the nature of the ministers of Satan, that they can make a goodly show that they are very charitable, humble, lovers of concord, and are endued with other fruits of the Spirit ; also they protest that they seek nothing else but the glory of God and the salvation of men’s souls ; and yet are they full of vain-glory, doing all things for none other end but to get raise and estimation among men. ‘le be short, they think that gam js godliness (1 Tim. vi! 5), and that the ministry of the word is deli- vered unto them that they may get fame and estimation thereby. Wherefore they cannot but be authors of dissensions and sects. Forasmuch thenas the-vain-glory of the false apostles was the cause that the churches of Galatia were troubled and forsook Paul, there- fore in this chapter specially his purpose was to suppress that exe- crable vice ; yea, this mischief gave the Apostle occasion to write this whole Epistle. And if he had not so done, all his: travail bestowed in preaching of the Gospel among the Galatians had been spent in vain. For in his absence the false apostles, which were men in outward show of great authority, reigned in Galatia; who besides COMMENTARY ON GALATIANS. as: 514 LOMMENTARY ON 'GARATIANS. that they would seem to seek the glory of Christ and the salvation of the Galatians, pretended also that they had’ beeii conversant with the Apostles, and that they followed tiieir footsteps, saying, ‘that Paul _ had not seen Christ in the flésh; nor had been conversant with the rest - of the Apostles, and therefore they made no account of him, but rejected his doctrine, and boasted their own to be true and’ sincere. Thus they troubled the Galatians, and raised sects among them, so that they. provoked and envied one another ; which was a sure token. that neither the teachers nor hearers lived and walked after the‘Spirit, but followed the flesh, and fulfilled the works thereof ; andso conse-_ quently lost the true doctrine, faith, Christ, and all the gifts of the Holy Ghost, aud were now become worse than the heatheny at I. otwithstanding, he doth not only iveigh against the false apostles, which in his time troubled the churches of Galatia ; but also. te fore-- saw in spirit, that there should be an infinite number of such éven to, the world’s end, which being infected with this pernicious vice should thrust themselves into the church, boasting of the Spirit and heavenly doctrine, ‘and under this pretence should quite overthrow tife. true doctrine and faith. Many such have we also seen in these our days, who have thrust themselves into the kingdom of the Spirit, that is to say, into the ministry of the word; and by this hypocrisy they have purchased unto themselves fame and estimation, that they were great doctors and pillars of the Gospel, and such as lived im the Spirit, and walked according to the seme. But because their glory consisted in ° men’s mouths and not in God, therefore it could net be firm and stable ; but, according to Paul’s prophecy, it turned to their own confusion, and their end was destruction. For “ the wicked shall mot stand in judgment, but shall be taken away like chaff, and scattered abroad with the wid.” (Ps. 1. 6.) BORE has The same judgment remaincth for all such as in preaching the Gospel seek their own profit, and not the glory of Jesus‘Christ. For the Gospel is uot delivered unto us that we should thereby seek our own praise and glory, or that the people should honour and magnify us which are the ministers thereof : but to the etd that the benefit and glory of Christ might be preached and published, and that the Father might be glorified in his mercy offered unto us in Christ his Son, whom he delivered for ts all, and with him hath given us all things. Wherefore the Gospel is a doctrine where we ought to seek nothing Jess than our own-glory: It setteth forth unto us heavenly and eternal things: which are not our own, which We have neither done nor deserved; but it -offereth the same unto us, Tsay, which are un- worthy, and that through the mere goodness and grace of God. Why should we then seek praise and glory thereby ? He therefore that secketh his own glory im the Gospel, speaketh of himself ; and he that speaketh of himself is a liar, and there is unrighteousness ih him. Contrariwise, hethat seeketh the glory of Him that sent him, is ‘true, and there 4s nounrighteousness in him, (John, vii.)i Paul therefore giveth earnest charge to all the ministérs of the word, saymg, “ If welive in the Spirit, let us walk in the Spirit ;” COMMENTARY ON GALATIANS? $135 that is to say, let-us abide vin-the doctrine of truth which hath beew taught unto us, in brotherly love and spiritual concord ; and let us’ | preach Uhrist and the glory of God in simplicity of heart; ard let us | confess that we have received all things of him; let us not think more of ourselves than of others; let us raise up no sects. For this 1s not to walk \rightly, “but rather to range out of the way, and to set up @ new and ‘perverse way ot walking. 6 Hereby we may understand that God, of his special grace, maketh the teachers of the Gospe! subject to the cross and to all kinds of afflictions, for ‘the salvation of themselves and of the people ; for otherwise they could by no means suppress and beat down this beast which is called vain-glory. For if no persecution, no cross or-re- proach, followed the doctrine of the Gospel, but only praise, reputa- tion, and glory, amongsémen, then would all the professors thereof be infected and perish through the poison of vain-glory. Hierom saith, thatihe had séen many which could:suffer great inconveniences in their body and goods, but nowe that could despise their own praises. For it is almost nnpossible for a man not to be puffed up, when he heareth avy thing spoken i the praise of his own virtues. Paul, note withstanding that hevhad the spirit of Christ, saith, that there was given unto him the messenger of Satan to buffet him, because he should not be exalted out of measure, through the greatness of Ais revelations. Therefore Augustine saith very well, “ If a mimister of the word be praised, he is in danger ; if a brother despise or dispraise him, he is alsoim danger. He that heareth a preachér of the word, ought to reverence him for the word’s sake ; but if he be proud thereof, hes in danger. Contrariwise, if he be despised, he is out of danger; but so is not he which despiseth him.” Wherefore we must honour our great benefit, that is, of the preaching of the word and receivmg of the sacraments. (Rom. xiv. 16.) We must also reverence one another, according to that saying, “in giving honour. one to another,” &c. (Rom. xii. 10.) But wheresoever this is done, by and by the flesh is tickled with vain- glory, and waxeth proud. “For there is none, no, not among the godly, which would not, rather be praised than dispraised, except perhaps some will beso well established in this behalf, that he will be moved neither with praises nor reproaclies, a8 that woman said of David (2 Sam. xiv.), “ My lord the king’ is hke an angel of God, which will neither be moved with blessing nor cursing.” Likewise Paul saith “by honour and dishonour, by ‘evil report and good re- port,” &e. (1 Cor. vi. 8.) - Such men as be neither putted up with praise, mor ‘thrown down with dispraise, but endeavour simply to set forth the benefit and glory of Christ, and to seek the salvation of souls, do: walk orderly: Contrariwise, they which wax proud in hearing of their ‘own praises, not seeking the glory of Christ but the own, ‘also ‘they which, beg moved with reproaches and slanders, do forsake'the ministry ofthe word, walk not orderly. Wherefore let everyone see that he walk orderly, and specially 516 COMMENTARY ON GALATIANS: such as boast of the Spirit. If thou be praised, know that it is not thou that is’ praised, but Christ to whom all praise is due. © For in that thou teachest the word purely and livest godly, these are not thine own gifts, but the gifts of God; therefore thow art not praised, but God in thee. When thon dost acknowledge this, thou wilt walk orderly, and not be puffed up with vain-glory. (“for what hast thou that thou hast not received ?” 1 Cor. iv. 7); but wilt confess that thou hast received the same of God, and wilt not be moved with injuries, reproaches, or persecution, to forsake thy calling. sf God therefore of his special grace at this day, covereth our glory with infamy, reproach,: mortal hatred, cruel persecution, railing, and cursing of the whole world ; also with the-contempt and ingratitude even of those among whom we live, as well the common sort, as‘also the citizens, gentlemen, and noblemen, whose enniity, hatred, and © persecution against the Gospel, like as it is privy and inward, $0 is it more dangerous than the cruel and outrageous dealings of our open enemies, that we should not wax proud of the gifts of God inus. This mill-stone must be hanged about our néck, that we be not infected with that pestilent poison of vain-glory. Some-there-be of our side which love and reverence us for the ministry of-the word: but where there is one that reverenceth us, there be on the other side an hundred’ that hate and persecute us. These spiteful dealings therefore, and these persecutions of our enemies, this great contempt and ingratitude, this cruel and privy hatred of them among whom we live, are such pleasant sights and make us so merry, that we easily forget vain-glory. . ed Wherefore, rejoicing in the Lord who is our glory, we remain in order. Those gifts which we have, we acknowledge to be the gifts. of God, and not our own, given for the edifying of the body of Christ, (Eph. iv. 12); therefore we be not proud of them. For we know that more is required of them to whom much is Committed, than of them which have received but little. Moreover, we know that there is no respect of persons before God. (Acts x, 34.) Therefore a poor artificer faithfully using the gift which God hath given him, pleaseth God no less than a preacher of the word; for he serveth Ged in the same faith and with the same’spirit.” Wherefore we ought no Jess to ragard the meanest Christians, than they regard us. And by this means shall we continue free froin the poison ‘of vain-glory, and walk in the Spirit. “at rt bsinds Contrariwise, the fantastical spirits which seek their own glory, the favour of men, the peace of the world, the ease-of the flesh, and not the glory of Christ, nor yet the health of men’s souls (although they protest that they seck nothing elsé), cannot choose but discover them- selves in commending their own doctrine and industry, and disprais- ing other men’s, and all to get them a name and praise. -'These vain glorious spirits do not rejoice and glory in the Lord; but then do they glory, then are they stout and hardy, when they ace magnified of ‘the people; whose hearts they win by wonderful sleights and sub- J , COMMENTARY ON GALATIANS. S17 reer | Verse 26. Let us not be desirous of vain-glory. Which is to glory, notin God (as I have said), but im lies, in the opinion, liking, and estimation of the people. Here is no right foundation of true glory, but a false foundation, and therefore im- possible long to stand. He that praiseth a man as he is a man, isa liar ; for there is nothing praiseworthy in him, but all things are worthy of condemnation. ‘Therefore, as touching our person, this is our glory, that all men have sinned and are guilty of everlasting death before God. ‘But the case is otherwise when our ministry is praised. Wherefore we must not only wish, but also to the uttermost of our power endeavour, that men may magnify it and have it in due reve- rence; for this shall turn to their salvation. Paul warneth the Ro- mans that they offend no man, to theend, saith he, “ that our com- modity be not evil spoken of.” (Rom. xiv. 16.) And in another place, “that our ministry be not reprehended.” (2 Cor. vi. 3.) ‘Therefore, when our ministry is praised, we be not praised for our own person’s sake, but, as the Psalm saith, we are praised in God and in his holy name. Verse 26. Provoking one another, and envying one another. Here he describeth the effect and fruit of vain-glory. He that teacheth any error, or is an author of any new doctrine, cannot but provoke others ; and when they do not approve and receive his doc- trine, by and by he beginneth to hate them most bitterly. We see at this day with what deadly hatred the sectaries are inflamed against us, because we will not give place to them, and approve their errors, We 518 COMMENTARY ON GALATIANS. didnot first. provoke them, nor spread abroad. any, eubairee ion in the world; but, rebuking certain abusesiin the, chuzch faithfully teaching the article of justification, have walked in, good order. . But they, forsaking this article, have taught many things. contrary ‘to the wordiof God. Here, because we would, not-lose. the. truth of the Gospel, we haye set ourselves against them, aud. have condemned their errors; which thing because they could not.abide, they didnot ouly provoke us first without cause, but also do: still, most spitefully hate us, and that upon no other occasion but oily upon vain-glory ; for they would. gladly deface, us, that they alone might rule and reign ; for they imagine that it is a great glory to, profess the. Gospel, whereas indeed there is no*greater ignominy in the sight ofthe world. OWI D Me ‘> CHAP. VI. Verse 1. Brethren, if a mew be overtaken with any fault, ye which are spiritual, restore such a one with the spirit of meekness. , » OF ef Pore Hg that diligently weigheth the words of the Apostle;: may plainly perceive that he’speaketh not of errors and offences against doctrine, but of far lesser sis, into the which a man falleth not wilfully and of Set purpose, but of iifirmity. And hereof it eometh that he useth so gentle and fatherly a word, not calling it error oF sm, but a fault. Again, to the mtent to diminish, and 4s it were to excuse the sin, and to remove the whole fault from man, he addeth, “ wee be overtaken,” that is tosay, be beguiled of the devil or of the flesh. Yea, aid this term or name of man helpeth something ‘also to diminish and quality the matter. As if he should say, What is so proper unto tan as to fall, to be deceived, and to: érr? So saith Moses in Lev. vi..3, “"Lhey are wont to sin like men!” ’ Wherefore this is a sen- tence’ full of heavenly comfort, which once ‘in @ tertible conflict deli- vered me from death. Forasmuclr then‘as the saints in this fife do not only live in the flesh, but now and then also through thé entice- ment of the devil, fulfil the lusts of the flesh, that is to say, fall into impatiency, envy, wrath, error, doubting, distrust, and such-like (for Satan always assaileth both, that is, as well the purity of doctrine, which he laboureth to take away by sects and dissensious, as also the- soundness of life, which he corrupteth with daily offences): therefore Paul teacheth how such men that are fallen should be dealt withal, namely, that they which are strong, should raise up and restore them again with the spirit of meekness. ‘Lhese things it behoveth them specially to know, which ate in the ministry of the word, lest whilst they go about to touch all things to ‘the quick, they forget the fatherly and motherly affection which Paul 2 COMMENTARY ON GALATIANS» 519 here-requircth of those that have the charge of souls. And of this pre- cept he hath set forth an example (2 Cor. ii.), where he saith that it ‘was sufficient. that he which was excommunicate was rebuked of mahy, and that they ought now to forgive him and comfort him, lest he should be swallowed up with overmuch sorrow. . Wherefore I beseech you, saith he, use charity towards him. Therefore the pastors and ministers must-indeed sharply rebuke those which are fallen; but when they see that they are sorrowful for their offences, then let them in to raise them up again, to comfort them, and to diminish and qualify their faults as much as they can, but yet through mercy only, which they must set, against sim, lest they that be fallen be swallowed up with oyermuch heaviness. As the Holy Ghost is precise in main- taining and defending tne doctrine ef faith, so is he mild and pitiful In forbearing and qualifymg men’s sis, if they which have committed them be,so sorrowful for the same. _ Butas for the Pope’s synagogue, like as in all other matters it hath both.taught and done clean contrary tothe commandment aid ex+ ample of Paul, even so hath itdone in this thing also. The Pope with all his bishops bave been very tyrants and butchers of men’s con- sciences.. Vor they have burdened them from time to time with new traditions, and for every light matter have vexed them with their ex- communications ; and that they might the more easily obey their yain terrors, they annexed thereunto these sentences of Pope Gregory,“ It is the part and property of good minds to be afraid of a fault where no faultis.” And again, “ Our censures must be feared, yea, though they be unjust and wrongful.” By these sayings (which were brought into the church by the devil) they stablished their excommunication and this majesty of the papacy, which is so terrible to the whole world. ‘There is no need of such humility and goodness of minds to be afraid of a fault where none is. O thou Romish Satan, who gave thee this power to terrify and condemn men’s consciences, that were terrified enough before with thy unjust and wrongful sentences ? Thou oughtest rather to have raised them up, to have delivered them from false fears, and to have brought them from lies and errors to the truth. This thou omittest ; aud according to thy title and name, to wit, the man of sm and child of perdition, thou imaginest a fault where no fault is. ‘This is indeed the craft and deceit of Antichrist, whereby ~ she hath most mightily established his excommunication and tyranny. Por whosoever despiseth his unjust sentences was counted very obsti- nate and wicked, as some princes did, howbeit against their con- ~-selences ; for m those times of darkness they did not understand that ‘the Pope’s curses were vain. Let them therefore to whom the charge of men’s consciences is committed, learn by this commandmeut of Paul, how they ought to -handle those that have offended. Brethren (saith he), if any man be overtaken with sin, do not trouble him or make him more sorrowful: de not bitter unto him ; do not reject or condemn him, but amend him, and raise him up again; and by the spirit of lenity and mild- 520 COMMENTARY ON GALATIANS. ness restore that which in him is decayed by the deceit of the devil, or by the weakness of the flesh. For the kingdom whereunto ye are called, isa kmgdom not of terror or heaviness, but of boldness, joy, and gladness. ‘Therefore if ye see any brother cast down and: é by oceasion of sin which he hath committed, run unto him, and, . reaching out your hand, raise him up again, comfort him with sweet words, andembrace him with motherly arms. As for those that be hard-hearted and obstinate, which without fear continue careless in their sins, rebuke them sharply. But on the other side, as I said, they that be overtaken with any sin, and are heavy and sorrowful for their fault which they have cominitted, must be raised up and admo- nished by you that are spiritual, and that in the spirit of meekness, and not in the zeal of severe justice, as somie have dage, who, when they should have refreshed thirsty consciences with some sweet consola- tion, gave them gall and vinegar to drink, as the Jews did unto Christ hanging on the cross. Ezekiel saith of the shepherds of Israel, that they ruled the flock of God with cruelty and rigour; but a brother ought to comfort his brother that is fallen, with a loving and meek spirit. Again, let him that is fallen hear the word of him that raiseth him up, and believe it. For God would not have those that are bruised to be cast away, but to be raised up, as the Psalm saith. For God hath bestowed more upon them than we have done, that is to say, the life and blood of his own Son.. Wherefore we ought also to receive, to aid and comfort such with all mildness and gen- tleness. Verse 1. Considering thyself, lest thou also be tempted. This is a very necessary admonition to beat down the sharp deal- ings of such pastors as show no pity in raising up and restoring again them which are fallen, “ ‘There is no sin,” saith Augustine, “ which any man hath done, but another man may do the same.” We stand on a slippery. ground ; therefore if we wax proud and leave off our duty, there is nothing so easy unto us as to fall. It was well said therefore of one in the book called “The Lives of the Fathers,” when it was told him that one of his brethren was fallen into whoredom: “ He fell yesterday,” saith he, “and I may fall to-day.” Paul therefore addeth this earnest admonition, that the pastors should not be rigor- ous and unmerciful towards the offenders, or measure their own ho- Imess by other men’s sins; but that they should bear a motherly affection towards them, and think thus with themselves; This man is fallen; it may be that I also shall fall more dangerously and more shamefully than he did. And if they which be so ready to judge and condemn o'her, would well consider their own sin, they should find the sins of others which are fallen to be but motes, and their own sins to be great beams. (Matt. vii. 3.) , hie oe 4 toe COMMENTARY ON GALATIANS. 32) “© Let him therefore that standeth take heed lest! he fall.” (1 Cor. x. 12.) If David, which was so holy aman,! full of faith andthe Spirit of God, which had such notable promises of God, whichi alsordid 80 many and great things for the Lord, did fall'so grievously, and: Being now stricken in years, was overthrown with youthful lusts after'so many: and diyers temptations wherewithyGod had exercised him, why should we presume of our ownconstancy? And God by such examples doth show unto us, first our own! weakness, that we should not wax proud, but stand in fear; then he showeth'untd us his judgments, that! he can bear nothing less than ptide, either against himself or against our; brethren. » Paub therefore ‘saith; not without cause, “* considering thyself, lest thou also ‘be .témpted.”:|) They that’ be ex- ercised with temptations, doknow how necessary this commandment is. On: the other side, they which be: not tried therewith, do not understand Paul, and therefore are not touched»with any pity towards them thatare fallen ; as was to be seni Popery, where nothing else reigned but tyranny and cruelty. \» han Verse 2. Bear ye one ancther’s burdens, and so fulfil the law © of Christ. eu This is a gentle commandment; to) the which he joineth a great commendation. The law of Christ is the law of love: Christ, after he had redeemed us, renewed us, and made us his church, gave us no other law but the law of mutual love: “A new commandment give I to you, thatye love together,” &e. (John, xiii.) And to love is not (as the popish sophisters dream) to wish well oneto another, but one to bear another’s burden, that is, to bear those things which be grievous unto thee, and which thou wouldest not willingly bear. ‘Therefore Christians must have strong shoulders and mighty bones, that they may bear flesh, that is, the weakness of their brethren; for Paul saith, that they have burdens and’ troubles. Love there- foreis mild, courteous, patient, not eager in receiving. For it is constrained to wink at many things, and to bear them. (1 Cor. xill. 4.) Faithful teachers do see in the church many errors and offences .which they are compelled to bear. In the commonweal, subjects are never so obedient to the laws of the magistrates as they should be. Therefore, unless a magistrate can wink.and dis- semble in time and place, he shall never be meet to rule the common- wealth. In household affairs there be many things done, which dis- please the master of the house. But if we bear and wink at our own yices and offences which we daily commit, let us also bear other men’s faults, according to this saying, “ Bear ye one another’s burdens,” Sc. Again, ‘Thou shalt love thy neighbour as thyself.” (Rom. xiii. 9.) Seeing then there be vices in every state of life, and in all men, therefore Paul setteth forth the law of Christ upto the faithful, whereby he exhorteth them to bear one another's burden. They LL §22 COMMENTARY ON GALATIANS. which do not so, do plainly witness that they understand not one jot ‘of the Jaw of Christ, which is the law of love ; which, as Paul saith (1 Cor. xiii.), believeth all things, hopeth all things, and beareth all the burdens of the brethren ; yet always holding, notwithstanding, the first commandment, wherein they that offend, do not transgress the law of Christ, that is to say, the law of charity, they do not hurt nor offend their neighbour, but Christ and his kingdom which he hath purchased with his own blood. This kingdom is not maintamed by the law of charity, but by the word of God, by faith, and by. the Holy Ghost. This commandment then of bearing one another’s burden belongeth not to them which deny Christ, and not only do not acknowledge their sin, but also defend it; neither doth it belong -unto those which continue still in their sins (who also do partly deny Christ) ; but such must be forsaken, lest we become partakers of their evil works. (1 Tim. v. 22.) On the contrary, they which willingly hear the word of God and believe, and yet notwithstanding. against their will do fall into sin, and, after they be admonished, do. not only receive such admonition gladly, but also detest their sin and endeavour to amend ; these, I say, are they which be overtaken with sin, and have the burdens that Paul commandeth us to bear. In this case'let us not be rigorous and merciless ;_ but after the example of Christ, who beareth and forbeareth such, let us bear and forbear them also; for if. be punish not’ such (which thing notwithstanding he might justly do), much less ought we so to do. \ Verse 3. For if any man think himself to be somewhat, when indeed he 1s nothing, he decerveth himself. Here again he reprehendeth the authors of sects, and painteth them out in their right colours, to wit, that they be hard-hearted, merciless and without compassion, such as despise the weak,and will not vouch- safe to bear their burdens, but require all things straitly aud precisely (like.wayward husbands and severe schoolmasters), whom nothing can please but what they themselves do ; who also will be always thy bitter enemies unless thou €ommend whatsoever they say or do, and in all things frame thyself according to their appetite. Of all men therefore they are the proudest, and dare take upon them all things. And this is that Paul saith here, they think themselves to be some- what, that isto say, that they have the Holy Ghost, that they under- stand all the mysteries of the Scriptures, that they cannot err, Xc. Wherefore Paul addeth very well, that they are nothing; but that they deceive themselves with the foolish persuasions of their own wisdem and holiness. They understand nothing therefore either of Christ or of the law of Christ ; for if they did, they would say, Bro- ‘ther, théu art infected with such a vice, and | am infected with ano- ther. God hath forgiven me ten thousand talents, and I will forgive ‘thee an hundred pence. (Matt. xviii. 24, 28.) But when they will 2 COMMENTARY ON GALATIANS. 523 require all things so exactly and with such perfection, and will in no wise bear the burdens of the weak, they offend many with this their sharpness and severity, who begin to despise, hate, and shun them, and seek not comfort or counsel at their hands, nor regard what or how they teach—Whereas, contrariwise, pastors ought so to behave themselves towards those over whom they have taken charge, that they might love and reverence them, not for their person, but for their office and Christian virtues which especially ought to shine in them. Paul therefore in this place hath rightly painted out such severe, and merciless saints, when he saith, ‘“ ‘They think themselves to be somewhat ;” that is to say, being puffed up with theit own foolish opinions and vain dreams, they have a marvellous persuasion of their ewn knowledge and holiness, and yet in very deed they are nothing, and do but deceive themselves. For it is a manifest beguiling when a man persuadeth himself that he is somewhat, when indeed he is nothing. Such men are well described in the third of the Apocalypse, in these words, “ Thou sayest, Iam rich and increased with goods, and have need of nothing, and knowest not how thou art wretched, and miserable, and poor, and blind, and naked.” 7 Verse 4. But let every man try his own work, and then he shall have rejoicing in himself only, and not in another. He goeth forward in painting out those proud and vain-glorious fellows. For the desire of vain-glory is an odious aud cursed vice, it is the occasion of all evils, and troubleth both commonweals and consciences. And specially in spiritual matters it is such an evil as is incurable. And albeit that place may be understood of the works of this life or civil conversation, yet principally the Apostle speaketh of the work of the ministry, and inveigheth against those vain-glorious heads, which with their fantastical opinions do trouble well-instructed consciences. And this is the property of those which are infected with this poison of vain-glory, that they have no regard whether their works, that is to. say, their ministry, be pure, simple, and faithful, or not ; but this they only seek, that they may have the praise of the people. So the false apostles, when they saw that Paul preached the Gospel purely to the Galatians, and that they could not bring any better doctrine, the began to find fault at those things which he had godly and faithfully taught, and to prefer their own doctrine before the doctrine of Paul, and by this subtilty they won the favour of the Galatians, and brought Paul into hatred among them. There the proud and vain-glorious do join these three vices together. First, they are greedy of glory. Secondly, they are marvellous witty and wily in finding fault with ether men’s doings and sayings, thereby to purchase the love, the well-liking, and praise of the people. And thirdly, when they have LL@ 5 DA, COMMENTARY ON GALATIANS. once gotten'a name (though it be by other men’s travail), they become so stout and full of stomach, that they dare venture upon all. things. Therefore they are pernicious and. pestilent fellows, whom | hate even with my very heart; for they seek their own, and not that- which is. of Jesus, Christ, 8c. (Phil. ii. 2b), hh weit Against such Paul speaketh here. As if he should-say, Such vain- glorious spirits do their work, that is to say, they teach the Gospel to this end, that they, may win praise and estimation among men, that is, that they may be counted excellent doctors, with whom Paul and: others might not be compared. And when they bad gotten this esti- mation, then begin they to reprehend the sayings and: doings of other. men, and highly commend their own; and by this subtilty they be- witch the minds of, the people, who, because they have itching ears, are not only delighted with new opinions, but also rejoice to see those teachers which they had afore, to be abased and defaced by these new upstarts, and glorious heads, and all because they are come to a ful- ness and loathing of the word. Thus it ought not to be, saith he, but let every man be faithful in his office: let him not seek his own glory, nor depend upon the praise and commendation of the people, but let his only care be to. do his work truly, thatis, let him teach the Gospel purely. And if his work be sincere and sound, let him assure himself that he shall lack no praise either before God or among the godly. In the mean, space, if he be not commended of the unthankful world, let this nothing move him: for he knoweth that the end of his ministry is, not that he, but that Christ, should be glorified thereby, Wherefore, being furnished with the armour of righteousness on the right hand and on the left, let him say, F began not to teach the Gospel to the end that the world should magnify me, and therefore 1 will not shrink from that which [have begun, if the world hate, slander, or persecute me. He that is such a one, teacheth the word and attendeth upon his office faithfully, without any worldly respect, that is, without regard of glory or gam, without the strength, wisdom, or authority of any man. He leaneth not to the praise of other men, for he hath it in himself. Wherefore he that truly and faithfully executeth his office, careth not what the world speak of him ; he careth not whether the world praise or dispraise him, but he hath praise in himself, which is the tes- timony of his conscience, and praise or glory in God, He may there- fore say with Paul: This is our rejoicing, this is our praise and glory, even the testimony of our conscience, that in simplicity and sincerity before God, and not in fleshly wisdom, but in the grace of God, we have had our conversation in the world. This glory is uncorrupt and steadfast ; for it dependeth not on other men’s judgments, but of our own consciences, which beareth us witness that we have taught the word purely, mimistered the sacraments rightly, and have done all things well, and therefore it cannot be defaced or taken from us. The other glory which these proud spirits do seek, is uncertain and most perilous, for that they have it not themselves, but itconsisteth COMMENTARY ON GALATIANS. 525 in the mouth and opinion’of the people: therefore can they not have the testimony of their own conscience, that they have done all things with simplicity and sincerity for the advatcing of the glory of God only, and thesalvation of souls. ‘For this is it which they seek, that they may be counted famous through the Work ‘and labour of their preaching, and be praiseflof men. They have thérefore a ‘glory, a trust, and a testimony; but before men, not in themselyes nor before God. The godly do not desire glory after this manner. If Paul had had his praise before men, and not in himself, he should have been compelled to’ despair when he saw many Cities, countries, and all Asia fall from him; when he saw so many offences and slanders, and 80 many heresies to follow his preaching. » Christ when he was alone, that is, when he was not only sought for by the Jews to be put to death, but also was forsaken Of his disciple’, Was not yet alone, but the Father was with him, for he had glory and rejoicing in himself. (John, xvi. 32.) So at this day, if our trust, our glory, and rejoicing did depend upon the judgment and favour of men, we should die with very anguish and sorrow of heart. For so far off is it that the Papists, sectaries, and the whole world do judge us worthy of any reverence or praise, that they hate and persecute us most bitterly ; yea, they would gladly over- throw our ministry and root out our doctrine for ever. We have therefore nothing before men but reproach; but we rejoice and we elory in the Lord, and therefore we attend upon our office cheerfully and faithfully, which we know is acceptable to him. Thus doing, we care not whether our work do please or displease the devil, whe- ther the world love or hate us. For we, knowing our work to be well done, and having a good conscience before God, go forward by honour and dishonour, by evil report and good report, &c. (2 Cor. vi. 8.) This, saith Paul, is to have rejoicing or glory in thyself. And this admonition is very necessary against that execrable vice of vain-glory. ‘The Gospel is a doctrine, which both of itself, and also by the malice of the devil, bringeth with it the cross and perse- cution. ‘Therefore Paul is wont to call it the word of the cross and of offence. It hath not always steadfast and constant disciples. Many there be that to-day make profession thereof and embrace it, which . to-morrow, being offended with the cross,will fall from it and deny it. They therefore that teach the Gospel, to the end that they may obtain the favour and praise of men, must needs perish, and their glory be turned to shame, when the people cease to reverence and magnify - them. Wherefore let all pastors und ministers of the word learn to have elory and rejoicing in themselves, and not in the mouth of other men. If there be any that praise them, as the godly are wont to do (“by evil report and good report,” saith Paul), yet let them receive this glory but asa shadow of true glory ; and let them think the sub- stance of glory to be indeed the testimony of their own conscience. He that doth so, proveth his ow work, that is, he regardeth not his own glory, but his: only care is todo his oftice faithfully, that is to say, LL3 526 COMMENTARY ON GALATIANS. to teach the Gospel purely, and to show the true use of the sacra- ments. When he thus proveth his own work, he hath glory and rejoicing in himself, which no man can take from him; for he hath it surely planted and grounded in his own heart, and not in other men’s mouths, whom Satan can very easily turn away, and can make that mouth and tongue now full of cursing, whjgh a little before was full of blessing. Therefore, saith Paul, if ye be desirous of vain-glory, seek it where it should be sought, not in the mouth of other men, but in your own heart ; which ye then do, when ye execute your office truly and faith- fully. So shal] it come to pass, that besides the glory which ye have in yourselves, ye shall have praise and commendation also before men. But if ye glory in other men, and not in yourselves, that shame aud confusion which ye have in yourselves, shall not be without re- proach and confusion also before men. This have we seen in certain fantastical spirits in these our days, which proved not their work, that is, they did not seek only to preach the Gospel and simply, but mis- used it to gain praise among men, contrary. to the second com- mandment. ‘Therefore, after their inward confusion, there followed also an outward confusion and shame among men, according to that saying, “The Lord will not hold him guiltless that taketh his name in vain.” (Exod. xx. 9.) And again, “They which despise me, shall be despised,” (1 Sam. 1. 30.) Contrariwise, if we seek first the glury of God, by the ministry of the word, then surely our glory will follow, according to that saying, “ Him that honoureth me, | will glorify.” To conclude: let every man prove his work; that is, let him do his endeayour that his mi- nistry may be faithful; for this above all things is required in the ministers of the word. (1 Cor.iv.) As if he should say, Let every man endeavour purely and faithfully to teach the word, and let him have an eye ta nothing else but the glory of God and the salvation of souls ; then shall his work be faithful and sound : then shall he have _glory and rejoicing in his own conscience, so that he may boldly say, ‘This my doctrine and ministry pleaseth God. And this is indeed an excellent glory. This sentence may also be well applied to those works which are done of the faithful in every state of life. Asif a magistrate, an householder, a servant, a schoolmaster, a scholar abide in his vaca~. tion, and do his duty therein faithfully, not troubling himself with those works which pertain not to his vocation, he may glory and rejoice in himself; for he may say, [ have done the works of my vocation appomted unto me by God, with such faithfulness and diligence as [ was able, Therefore I know that this work, being done -in faith and obedience to God, pleaseth God. If other speak evil of it, I pass little thereof... For there be always some which despise and slander the doctrine and life of the godly; but ~Ged hath threatened td destroy all lymg lips and slanderous tongues. Therefore whilst such men do greedily seek after vain- ” COMMENTARY ON GALATIANS. 527 glory, and with lies and slanders go about to deface the gadly, it hap- peneth to them as Paul saith, “ Whose glory is their shame.” (Phil. iii. 19.) And in another place, “ Their foolishness shall be known to all men.” (2'Tim. iii. 9.) By whom? Even by God the righ- teous Judge, who as he will utter their false accusations and slanders, so will he reveal the righteousness of the godly like the noon-day, as it is said, Psalm xxxvn. This clause, in himself (to touch this also by the way), must so be understood that God be not excluded: that is, that every man may know, in what godly state of life soever he be, that his work is a divine work ; forit is the work of his vocation having the command- ment of God. Verse 5. For every man shall bear his own burden. This is, as it were, the reason or confirmation of the former sen- tence, lest any man should lean to other men’s judgments in praising ‘and commending of him. As if he said, [t is extreme madness for thee to seek glory in'another, arid not im thyself; for in the agony of death, and the last judgment, it shall nothing profit thee, that other men have praised thee ; for other men shall not bear thy burden, but thon shalt stand before the judgment-seat of Christ, and shalt bear thy burden alone. There thy praisers shall nothing help thee. For when we dic, these praises shall cease. And in that day, when the Lord shall judge the secrets of all hearts, the witness of thine own couscience shall stand either with thee or against thee. (Rom. u. 15.) Against thee, if thou glory in other men ; with thee, if thou have it in thyself, that is to say, if thy conscience bear thee witness that thou hast done thy duty in the ministry of the word, or otherwise according to thy calling, sincerely and faithfully, having respect to the glory of God only and the salvation of souls. And _ these words, * Every man shall bear his own judgment,” are very vehe- ment, and ought so to terrify us, that we should not be desirous of vain-glory. And this moreover is to be noted, that we are not here in the matter of justification, where nothing availeth but mere grace and forgive- ness of sins, which is received by faith alone; where all our works also, yea, even our best works, and such as are done according to God’s calling, have need of forgiveness of sins: but this is another case, He treateth not here of the remission of sins; but compareth true works and hypocritical works together. These things therefore ought thus to be taken, that although the work or ministry of a godly pastor is not so perfect, but that he hath need of forgiveness of sins, yet in itself it is good and perfect, in comparison of the ministry of - the vain-glorious man. : So our ministry is good and sound, because we seek thereby the glory of God, and the salvation of souls. But the ministry of the fantastical heads is not so, for they seck their own praise. Albeit LL4 4 §28 COMMENTARY ON GALATIANS. therefore that no works can quiet the conscience before God; yet is it necessary that we should persuade ourselves that we have done our work uprightly, truly, and according to God’s calling; that is, that we have not corrupted the word of God, but have taught it purely and faithfully. . "This testimony of conscience we have need of,. that we haye done.our duty iiprightly. in our function and calling, and led our life accordingly. So far ought we then to glory as touching our works, as we know them to be commanded of God, and that they please him.» For every one in the last judgment shall bear his owa burden, and therefore other men’s praises shall there nothing help or profithm. = 9, Hitherto he hath spoken against that most pestilent vice vain-glory ; for the suppressing whereof, no man is so strong, but that he hath need of continual prayer. For what man, almost even among the godly, is not delighted with his own praises? Only the Holy Ghost can preserve us, that we be not infected with this vice. Verse 6. Let him that is taught in the word, make him that teacheth him partaker of all his goods. Here he preaeheth to the disciples or hearers of the word, com- manding them to bestow all good things upon those which have taught.and instructed them m the word. I have sometimes marvelled why the Apostles commanded the churches so diligently to nourish their teachers, For, in popery, I saw that all men gave abundantly to the building and maintaining of goodly temples, to the increasing of the revenues and livings of those which were appointed to their idolatrous.service. Hereof it came that the estimation and riches of the bishops and the rest of the clergy did so increase, that every where they had in possession the best and most fruitful grounds. Therefore thought I, that Paul had commanded this in vain, seeing that all manner of good things were not only abundantly given to the clergy, but also they overflowed in wealth and riches. Wherefore I thought, that men ought rather to be exhorted to withhold theirhands from giving, than encouraged to give any more: for I saw, that, by this excessive liberality of men, the covetousness of the clergy did in- crease. But now I know the cause why they had such abundance of good things heretofore, and now the pastors and ministers of the word do want. Beforetime, when nothing else was taught but errors and wicked doctrine, they had such plenty of all things, that of Peter’s patrimony (which denied that he had either silver or gold), and of spiritual goods (as they called them), the Pope was become an emperor, the cardinals and bishops were made kings and princes of the world. But now, since the Gospel hath been preached and published, the professors thereof be as rich as sometime Christ and his Apostles were, Wetind then by experience, how well this commandment of nourishing and maintaining the pastors and ministers of God’s word is observed, =) COMMENTARY ON GALATIANS. 529 which Paul here and in other places so diligently repeateth and beateth into the heads of his hearers. There is now no city which is known to us, that nourisheth and mamtaineth her pastors and preachers ; but they are all entertained with those goods which were given, not unto Christ, to whom no man giveth any thing (for when he was born he was laid in a manger instead of a bed, because there was no room for him in the im. Luke, i. 7. Afterwards, being conversant among men, he had not whereon to lay his head. Matt. viitw20. And briefly, being spoiled of his garments, and hanging naked upon the cross between’ two thieves, he died most miserably. Matt. xxvii. 38), but to the Pope, for the maintenance of his abomi- nations, and because he, oppressing the Gospel, taught the doctrines and traditions of men, and set up idolatry. And as oft as I read the exhortatious of Paul, whereby he per- suadeth the churches, that they should either nourish their pastors, or give somewhat to the relief of the poor saints in Jewry; I do greatly marvel, and am ashamed that so great an Apostle should be con- strained to use so many words for the obtaining of this benefit of the congregations. Writing to the Corinthians, he treateth of this matter in two whole chapters. (2 Cor. viii. and ix.) I would be loath to defame Wytienberg, which indeed is nothing to Corinth, as he de- famed the Corinthians in begging so carefully for the relief and suc- cour of the poor. But this is the lot of the Gospel when it is preached, that not only no man is willing to give any thing for the finding of ministers aud maintaining of scholars, but men begin te spoil, to rob, and to steal, and with divers crafty means one to beguile another. ‘Yo be brief, men seem suddenly to grow out of kind, and to be transformed into cruel beasts. Contrariwise, when the doctrine of devils was preached, then men were prodigal, and offered all things willingly to those that deceived them. (1 Tim. iv. 2.) The prophets do reprove the same sin in the Jews, which were loath to give any thing to the godly priests and Levites, but gave all things plentifully to the wicked. ' Now therefore we begin to understand how necessary this com- mandment of Paul is as touching the maintenance of the ministers of the church. For Satan can abide nothing less than the light of the Gospel. Therefore when he seeth that it beginneth to shine, ther doth he rage, and goeth about with all main and might to quench it. And this he attempted two manner of ways: first, by lymg spirits and force of tyrants ; and then by poverty and famine. But because he could not itherto oppress the Gospel im this country, praised be God, by heretics and tyrants ; therefcre he attempteth to bring it to pass the other way, that is, by withdrawing the livings of the minis- ters of the word, to the end that they, being oppressed with poverty and necessity, should forsake the ministry, and so the miserable people being destitute of the word of God, should become in time a$ savage as wild beasts. And Satan helpeth forward this horfble enormity by ungodly magistrates in the cities, and also by noblemen and gentlemen in the country, who take away the church goods, 530 COMMENTARY ON GALATIANS whereby the ministers of the Gospel should live, and tum them to wicked uses. ‘‘ These goods,” saith the prophet Micah (chap.i. 7), “« were gathered of the hire of an harlot, and therefore to an harlot’s hire shall they return.” ao: Moreover, Satan turneth men particularly also from the G by overmuch fulness. For when the Gospel is diligently and daily preached, many being glutted therewith begin to loath it, and by little and little become negligent and untoward to all godly exercises. Again, there is no man that will now bring up his children in good learning, and much less in the study of the holy Scripture, but they employ them wholly to gainful arts or occupations. All these are Satan’s practices to no other end but that he may oppress the Gospel in this our country without any violenee of tyrants, or subtle devices of heretics. It is not without cause therefore that Paul warneth the hearers of the Gospel to make their pastors and teachers partakers with them in all good things. “If we (saith he to the Corinthians) have sown to you spiritual things, is it a great matter if we reap your worldly things?” (1 Cor. ix. 11.) "The hearers therefore ought to minister earnal things to them of whom they have received spiritual things. Bat both husbandmen, citizens, and gentlemen do at this day abuse our doctrine, that under the colour thereof. they may enrich them- selves. Heretofore, when the Pope reigned, there was no man which paid not somewhat yearly to the priests for masses, dirges, trentals, and such trash. ‘The begging friars had also their part. ‘The mer- chandises of Rome likewise, and daily offerings, carried away some- what. From these and from an infinite number of such exactions, our countrymen are now delivered by the Gospel. But sa far off is it that they are thankful unto God for this liberty, that of prodigal givers they are now become stark thieves and robbers, and will not bestow one farthing upon the Gospel or the ministers thereof, nor give any thing for the relief and succour of the poor saints; which is a certain token that they have lost hoth the word and faith, and that they have no spiritual goodness in them. For it is impossible that such as are godly indeed, should suffer their pastors to live im neces- sity and penury. But forasmuch as they laugh and rejoice when their pastors suffer any adversity, and withhold their livuig, or give #t not with such faithfulness as they ought, it is a plain token that they are worse than the heathen. But they will feel ere it be long what calamities will follow this unthankfulness ; for they shall lose both temporal and spiritual things. For this sin must needs be grievously punished. And certainly I think that the churches in Galatia, Corinth, and other plages, were so troubled by the false apostles for no other cause, but for that they little regarded their true pastors and preachers. For it is good.reason, that he which refuseth to give a penny to God, who offereth unto him all good things and life everlasting, should give a piece of gold to the devil, the author of all evils, and death everlasting. Whoso will not serve God in a little, and that to his own inestimable benefit, let COMMENTARY ON GALATIANS. 554 him serve the devil in much to his extreme and utter confusion. Now therefore, since the light of the Gospel beginneth to shme, we sce what the devil is and what the world is. In that he saith, “in all his goods,” it is not so to be taken that all men are bound to give all that they have to their ministers, but that they should maintain them liberally, and give them that whereby they may be well able to live. Verse 7. Be not deceived, for God is not mocked. The Apostle prosecuteth this place of the nourishing and main~ taining of ministers so earnestly, that to his former reprehension and exhortation he addeth ‘now also a threatening, saying, ‘ God is not mocked.” And here he toucheth to the quick the perverseness of our countrymen which proudly despise our ministry. For they think it fo be buta sport and a game ; aud therefore they go about (espe- cially the gentlemen) to make their pastors subject unto them hike servants and slaves. And if we had not so godly a prince, and one that so loveth the truth, they had, ere this time, driven us out of the country. When the pastors ask their duty, or complain that they suffer penury, they cry out, The priests be covetous, they would have plenty ; no man is able to satisfy their unsatiable covetousness : if they were true gospellers, they should have nothing of their own, but, as poor men, ought to follow poor Christ, and to suffer all adversi- ties, Kc. Paul horribly threateneth here such tyrants, and such mockers of God, who.so carelessly and proudly do scorn the miserable preachers, and yet will seem to be gospellers, and not to be mockers of God, but to worship him very devoutly. “ Be not deceived,” saith he, “God is not mocked;” that is to say, he doth not suffer himself to be mocked in his ministers. For he saith, ‘ He that despiseth you, despiseth me.” (Luke, x. 6.) Also he saith unto Samuel, ‘They have not cast thee away, but me.” (1 Sam. vi. 8.) ‘Therefore, O ye mockers, although God defer his punishment for a season, yet when he seeth time he will find you out, aud will punish this contempt of his word and bitter hatred which ye bear against his ministers. Therefore ye deceive not God but yourselves, and ye shall not laugh at God, but he will laugh at you. (Ps. ii.) But our proud gentle- men, citizens, and common people, are nothing at all moved with their dreadful threatening. Nevertheless they shall feel, when death approacheth, whether they have mocked themselves or us; nay rather not us, but God himself, as Paul saith here. In the mean time, be-- cause they proudly despise our admonitions with an intolerable pride, we speak these things to our comfort, to the end we may know that it is better to suffer wrong than to do wrong: for patience is ever mnocent and harmless. (Ps. xxxiv. 10.) Moreover, God will not suffer his ministers to starve for hunger ; but even when the rich men suffer scarcity and hunger, he will feed them, and in the days of famine they shall have enough. (Ps. xxxvil. 19.) {ears d 532 COMMENTARY ON GALATIANS. Verse 7. For whatsoever a man soweth, that he shall reap. All these things tend to this purpose, that ministers should Be ‘iou- rished and maintained. For my part, I do not gladly ha cer sentences ; for they seem to commend us, and so they do indeed. Moreover, if a man stand much in repeating such things to bis hearers, it hath some show of covetousness. Notwithstanding, men must be admonished hereof, that they may know that they ought to yield unto their pastors both reverence and a necessary Foden Our Saviour Christ teacheth the same thing in the tenth of Luke: Eating and drinking such things as they have ; for the labourer is worthy of his reward.” And Paul saith in another place, “ Do ye not know that they which sacrifice in the temple, live of the sacrifices; and that they which serve at the altar, are partakers of the altar ? Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel.” (1 Cor. ix. 13, 14.) ° ” It is good that we also which are in the ministry, should know these things, lest for our labour we might with evil conscience receive the stipend which is given unto us of the Pope’s goods. And although such goods were heaped together by mere fraud and deceit; yet not- withstanding God spoiled the Egyptians (Exod. iii, 22), that is to say, the Papists, of their goods, turneth them here ainongst as, to a good and holy use ; not when noblemen and gentlemen spoil them and abuse them, but when they which set forth God’s glory, and bsing up youth virtucusly, are maintained therewith. Let us know then that we may with good conscience, since God bath ordaimed and com- manded that they which preach the Gospel should live of the Gospel, use those things that are given us of the church goods for the necessary sustentation of our life, to the end we may attend upon our office the better. Let no man therefore make any scruple hereof, as though it were not lawful for him to use such goods. Verse 8. For he that soweth in the flesh, shall of the flesh reap. cor- ruption: but he that soweth in the Spirit, shall of the Spirat reap. everlasting life. , He addeth a similitude andan allegory. And this general sentence of sowing he applieth to the particular matter of nourishing and maiitaind 1g the nsinisters of the word, saying, “ He that soweth mm the Spint,” that is to say, he that cherisheth the teachers of God’s word, doth a spiritual work, and shall reap everlasting life, Here riseth a question, whether we deserve eternal life by good works? For se Paul seemeth to avouch in this place. As touching such sentences which speak of works and the reward of them, we have treated very laseely before in the fifth chapter. And very necessary it is, after the example of Paul, to exhort the faithful to good works, that is to say, to exercise their faith by good works. For if they follow not faith, 4] COMMENTARY ON GALATIANS. 533. itis'a manifest.token that their faith is no true faith. Therefore the Apostle saith, ‘‘ He that soweth in the fiesh” (some understand it in his own flesh), that is to say, he that giveth nothiug to the ministers of God’s word, but only feedeth and careth for himself (which is the counsel of the flesh), that man shall of the flesh reap corruption, not only. in this preseut life, but also in the lifetoeome. For the goods of the wicked shall waste away, and they themselves also at jength shall shamefully perish. The Apostle would fain stir up his hearers to be liberal and beneficial towards their pastors and preachers. But what a misery is it, that the perverseness and ingratitude of men should be so great, that the churches should need this admonition ! _ The Encratites abused this place, for the confirmation of their wicked opinion against marriage, expounding it after this manner - “ He that soweth ia the flesh, shall reap corruption,” that is te say, he that marrieth a. wife, shall bedamned; ergo, a wife is a damnable thing, and marriage is evil, forasmuch as there is in it a sowing in the flesh. ‘These beasts were so destitute of all judgment, that they per- ceived not wherexbout the Apostle went. I speak this to the end ye may sce how easily the devil, by his ministers, can turn away the hearts of the simple froma the truth. Germany shall shortly have an infinite number of such beasts, yea, and already hath very many : for, on the one side, it persecuteth and killeth the godly ministers; and on the other side, it neglecteth and despiseth them, and suffereth them to live in great penury. Let us arm ourselves against these and such- like errors, and let us learn to know the true meaning of the Scrip- tures. For Paul speaketh not here of matrimony, but of nourishing the ministers of the church, which every man, that is endued but with the common judgment of reason, may perceive. And although this nourishment is but a corporal thing, yet notwithstanding he calleth it a sowing in the Spirit. Contrariwise, when men greedily scrape together what they can, and seek only their own gain, he calleth it a sowing inthe flesh. He pronounceth those which sow m the Spinit, to be blessed both in this life and the life to come; and the other which sow in the fesh, to be both accursed in this life and in the life to come. Verse 9. And let us not be weary in doing good, for in due time we shall reap without weariness. The Apostle, intending to close up his Epistle, passeth from the particular to the general, and exhorteth generally to all good works: As if he should sav, Let us be liberal and bountiful not only towards the ministers of the word, but also towards all other men, and that without weariness. For it is an easy matter for a man to do good once or twice; but to continue, and not to be discouraged through the ingratitude and perverseness of those to whom he hath done good, that is very hard. Therefore he doth not only exhort us to do good, but also not to be wearyin doing good. And to persuade 534 COMMENTARY ON GALATIANS: us the more easily thereunto, he addeth, “ For in due time we shalf reap without wearmess.” As if he said, Wait and look for the per- petual harvest that is to come, and then shall no ingratitude or per- verse dealing of men be able to pluck you away from well-doing ; for in the harvest-time ye shall receive most plentiful increase and fruit of your seed. ‘Thus, with most sweet words, he exhorteth the faith- ful to the doing of good works. ~~ Verse 10. Therefore while we have time, let us do good unto all men, but specially to those that be of the household of faith. This is the knitting-up of his exhortation for the liberal main- taining and nourishing of the ministers of the word, and giving of alms to all such as have need. As if he had said, Let us do good while it is day ; for when night cometh, we can no longer work. (John, ix: 4.) Indeed men work many things when the light of truth is taken away, but all in vain: for they walk in darkness, and wot not whether they go, and therefore all their life, works, sufferings, and death are in vain. (John, xu. 35.) And by these words he toucheth the Galatians. Asif he should say, Except ye continue in the sound doctrine which ye have received of me, your working of much good, your suffering of many troubles, and such other things, profit you nothing; as he said before in the third chapter, ‘‘ Have ye suffered so many things in vain?” And by anew kind of speech he termeth those the household of faith, which are jomed with us in the fellowship of faith, among whom the ministers of the word are the chiefest, and then all the rest of the faithful. Verse 11. Behold, what a letter I have written unto you with mine own hand. He closeth up his Epistle with an exhortation to the faithful, and with a sharp rebuke or invective against the false apostles—“ Behold,” saith he, ‘‘ what a letter I have written unto you with mine own hand.” This he saith to move them, and to show his motherly affection towards them. As if he should say, I never wrote so long an epistle with mine own hand to any other church as I have done unto you. Vor as for his other Epistles, as he spake, other wrote them, and afterwards he subscribed his salutation and riame with his own hand, as it is to be seenin the end of his Epistles. And in thesé words, as I suppose, he hath respect to the length of the Epistle. Other some take it otherwise: . COMMENTARY ON GALATIANS. 555 Verse 12. As many as desire to please in the flesh, compel you to be circumcised, only because they would not suffer the persecution of the cross of Christ. Before he cursed the false apostles. Now, as it were, repeating the same thing agam, but with other words, he accuseth them very sharply, to the end he may fear and turn away the Galatians from their doctrine, notwithstanding the great authority which they seemed to have. ‘The teachers which ye have, saith he, are such as first regard not the glory of Christ, and the salvaton of your souls, but only seek their own glory. Secondly, they fly the cross. ‘Thirdly, they under- stand not those things which they teach. These false teachers, being accused of the Apostles for three such execrable enormities, were worthy to be avoided of all men. But yet all the Galatians obeyed not this warning of Paul. And Paul doth the false apostles no wrong when he so vehemently inveigheth against them ; but he justly condenmeth them by his apostolic autho- rity. In like manner, when we call the Pope Antichrist, his bishops and his shavelings a cursed generation, we slander them not, but by God’s authority we judge them to be accursed, according to that which he said in the first chapter—‘“ If we, or an angel from heaven, preach otherwise than we have preached unto you, accursed be he :” for they hate, persecute, and overthrow the doctrine of Christ. Your teachers (saith he) are vain heads, and, not regarding the glory of Christ and your salvation, they seek only their own glory. Again, because they are afraid of the cross, they preach circumcision, _ and the righteousness of the flesh, lest they should provoke the Jews to hate and persecute them. Wherefore, although ye hear them never so gladly and never so long, yet shall ye hear but such as make their belly their God, seek their own glory, and shun the cross. - And here is to be noted a certain vehemency in the word compel. For circum- cision is nothing of itself: but to be compelled to circumcision, and, when a man hath received it, to put righteousness and holiness therein ; and if it be not received, to make it a sin; that is an injury unto Christ. Of this matter I have spoken largely enough heretofore. Verse 13. For. they themselves that are circumcised, do not keep the law; but they would have you circumcised, that they might glory tn your flesh. Isnot Paul here worthy to be called an heretic? for he saith, that not only the false apostles, but all the nation of the Jews which were circumcised, keep not the law, but rather that they which were eir- cumcised, in fulfilling the law, fulfil it not. “This is against Moses (Gen. xvii. 10, 14), who saith, that to be circumcised is to keep the law: and not to be circumcised is to make the covenant void. (Gen. xvii. 12.) And the Jews were circumcised for none other cause but §36 COMMENTARY ON GALATIANS, to keep the law, which commanded that every male child should be circumcised the eighth day, Hereof we have before eutreated at large; and therefore we need not now to repeat the same again. » Now these things serve to the condemning of the false apostles, that the Gala- tians may be feared from hearing of them. As if he should say, Behold, | set before your eyes what manner of teachers you have. (Phil. u.21.) First, they are vain-glorious men, which seek-nothing’ but their own profit, and care for nothing but their own’ belly : se condly, they fly the cross : and finally, they teach no truth or certainty, hut all their sayings and doings are counterfeit and full of h ypocrisy:) Wherefore, although they keep the law outwardly; yet in keeping it;: they keep it not. For without the Holy. Ghost the law cannot be’ kept. Butthe Holy Ghost cannot be:received without Christ; and where the Holy Ghost dwelleth not, there dwelleth an unclean spirit, that is to say, despising God, and seeking his awn “gam and. glory. Therefore all that he doth, as touching the law, is mere hypoerisy and double sin. For an unclean’ heart doth not fulfil the law, but only maketh an outward show thereof, and so is it more confirmed in his: wickedness and hypocrisy. . 1 And this sentence is diligently to be marked, that they which are circumcised keep not the law, that: is to say, that they which are circumcised, are not circuincised. lt may also be applied unto other works. He that worketh, prayeth, or suffereth without Christ, worketh, prayeth, and suffereth in vain; for all that is not of © faith is sin. (Rom. xiv.23.) It profiteth aman therefore nothing at all to be outwardly circumcised, to fast, to pray, or to do any other work, if he be within a despiser of grace, of forgiveness of sins, of Chnist, &c. and be puffed up with the opinion and presumption of — his own righteousness, which are horrible sins against the first table ; and afterward there follow also other sins against the second table; as disobedience, whoredom, furiousuess, wrath, hatred, and such other. Therefore he saith very well, that they which, be circumcised, keep not the law, but only pretend that they keep it. But this‘counter- feiting, or rather hypocrisy, is double wickedness afore God. What mean the false apostles when they would have you to be cir- cuimcised? Not that ye might become righteous, although they so bear! you in hand, but that they may glory in your flesh. Now, who would not detest this most pestilent vice of ambition and desire of glory, which is sought with so great peril of men’s souls? There are, saith he, deceitful, shameless, and vain spirits, which serve their own belly, and hate the cross. Again, which is worst of all, they compel you to be circumcised according to the law, that they may thereby abuse your flesh to their own glory, and in the mean season they bring your souls into danger of everlasting destruction. For what gain ye else be= fore God but damnation ? aad what else before men but that the false apostles may glory that tev are your teachers, and ye their disciples? and yet they teach you that which they themselves do not. Thus doth he sharply reprove the false apostles. a hese words, “Phat they may glory in your flesh,” are very effec+ COMMENTARY ON GALATIANS. _ 537 tual. As if he should say, They have not the word of the Spirit; therefore it is impossible for you to receive the Spirit by their preachs img. ‘They do but only exercise your flesh, making you flesbly jus ticiaries or justifiers of yourselves. Outwardly they observe days, times, sacrifices, and such other things according to the law, which are altogether carnal, whereby ye reap nothing else but unprofitable Jabour and damnation. And on the other side, this they gain thereby, that they boast that they are your teachers, and have called you back from'the doctrine of Paul the heretic, unto your mother the syna- gogue. So at this day the Papists brag, that they call back those to the bosom of their mother the holy church, whom they deceive and seduce. Contrariwise, we glory not in your flesh, but glory as touch« ing your spirit, because ye have received the Spirit by our preaching. (Gal. ni. 2.) Verse 14. But God forbid that I should glory but in the cross of our Lord Jesus Christ. The Apostle closeth up the matter with an indignation, and with great vehemency of spirit he casteth out these words, “ But God forbid,” &e. As if he should say, This carnal glory and ambition of the false apostles is so dangerous a poison, that I wish it was buried in hell, for it is the cause of the destruction of many. But let them glory im the fiesh that list, and let them perish with their cursed glory. As for me, I desire no other glory, but that whereby I glory and rejoice in the cross of Christ. After the same manner speaketh he also, “ We glory in our afflictions.” (Rom. y.) Also in 2 Cor. xii. “I will glory in mine afflictions.” Here Paul showeth what is the glory and rejoicing of the Christians, namely, to glory and to be proud in tribulation, reproaches, infirmities, Xc. The world judgeth of the Christians, not only that they are wretched and miserable men, but also most cruelly, and yet, as it thinketh, with a true zeal, hateth, persecuteth, condemneth, and killeth them as most pernicious plagues of the spiritual and worldly king- ‘dom, that is to say, iike heretics and rebels. But because they do not suffer these things for murde?, theft, and such other wickedness, but for the love of Christ, whoze benefit and glory they set forth, therefore they glory in tribulation and in the cross of Christ, and are glad with the Apostles that they are counted worthy to suffer rebuke for the name of Christ. (Acts, v. 41.) So must we glory at this day, when the Pope and the whole world most cruelly persecute us, con- demn us, and kill us, because we suffer these things, nor for our evil deeds, as thieves, murderers, &c. but for Christ’s sake, our Lord and Saviour, whose Gospel we truly preach. - _Now our glory is increased and confirmed principally by these two things : first, because we are certain that our doctrine is sound and perfect : secondly, because our cross and sufferiug is the suffering of Christ, Therefore when the world persecute:h and Killeth us, we ~_ Ss 4 ~~ Se / 538 COMMENTARY ON GALATIANS. have no cause to complain or lament, but we ought rather to rejoicé and be glad. Indeed the world judgeth us to be unhappy and ac- cursed: but, on the other side, Christ, who is greater than-the world; aud for whom we suffer, pronounceth us to be blessed, and willeth us to rejoice. ‘ Blessed are ye,” saith he, “ when men revile you and persecute you, and falsely say all manner of evil against you for my ‘sake. Rejoice and be glad.” (Matt. v.11, 12.) Our glory then is another manner of glory than the glory of the worlds, which rejoiceth not in tribulation, reproach, persecution, and death, &c. ; but glorieth aitogether in power, in riches, peace, honour, wisdom, aud his own righteousness. But mourning and confusion is the end of this glory. ne Moreover, the cross ef Christ doth not signify that piece of wood which Christ did bear upon his shoulders, and to the which he was afterwards nailed; but generally it signifieth all the afflictions of the faithful, whose sufferings are Christ’s sufferings. (2 Cor. 1.) “The sufferings of Christ abound in us.” Again, “ Now rejoice I inmy sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body’s sake, which is the church,” &c. (Col. 1.24.) The cross. of Christ therefore generally significth all the afflictions of the . church which it suffereth for Christ; which he himself witnesseth _ when he saith, “ Saul, Saul, why persecutest thou me?” (Acts, ix. 4.) - Saul did no violence to Christ, but to bis Church. But-he that _toucheth it, toucheth the apple of his eye. (Zech. ii. 8.) ‘There is a more lively feeling in the head than in the other members of the ‘body, And this we know by experience; for the little toe or the least part of a man’s body heing hurt, the head forthwith showeth itself, by the countenance, to feel the grief thereof. So Christ onr head maketh all our afflictions his own, and suffereth also when we suffer, which are his body. Uo It is profitable for us to know these things, lest we should be swallowed up with sorrow, or fall to despair, when we see that our adversaries do cruelly persecute, excommunicate, and kill us. But let us think with ourselves, after the example of Paul, that we must glory in the cross which we bear, not for our own sins, but for Christ's sake. - If we consider only in ourselves, the sufferings which we endure, they are not only grievous but mtolerable: but when we may say, “Thy sufferings, O Christ, abound in us” (2 Cor. i. 5); or, as itis said in the 44th Psalm, “ For thy sake we are killed all the day;” then these sufferings are not only easy, but also sweet, ac- cording to this sayimg, “‘ My burden is easy, and my yoke is sweet.” (Matt. xi. 30.) . ( Now, it is well known that we, at this day, do suffer the hatred and persecution of our adversaries for none other cause, but for that we preach Christ faithfully and purely. If we would deny him, and approve their pernicious errors and wicked religion, they would not only cease to hate'and persecute us, but would also offer unto us honour, riches, and many goodly things. Because therefore we suffer these things for Christ’s sake, we may truly rejoice and glory wath , & COMMENTARY ON GALATIANS. 539 Paul im the cross of our Lord Jesus Christ, that 1s to say, not in riches, in power, in the favour of men, Kc. but in afflictions, weak- ness, sorrow, fightings in the body, terrors in the spirit; persecutions, and all other evils. (2 Cor. vii. 5.) Wherefore we trust it will shortly come to pass, that Christ will say the same to us that David said to abies the priest, “ I am the cause ofall your deaths.” (1 Sam. xxii. Again, “ He that toucheth you, toucheth the apple of mine sige (Zech. ii. 8.) As if he had said, He that hurteth you, hurteth me. For if ye did not preach my word and confess me, ye should not suffer these things. So saith he also in John, “ If ye were. of the world, the world would love his own; but because I have chosen ye out of the world, therefore the world hateth you.” (John, xy. 19.) But these things are treated of afore. Verse 14. By whom the world is crucified to me, and I unto the world. This is Paul’s manner of speaking : “The world is crucified to ’ that is, I judge the world to be darnned. “ And Lam erici- fied to the world;” that is, the world judgeth me to be damned. Thus we crucify and condemn one another, [ abhor all the doctrine, righ- teousness, and works of the world, as the poison of the devil. The world again detesteth my doctrine and deeds, and judgeth me to be seditious, a pernicious, a pestilent fellow, and an heretic. So at this ‘day the world is crucified to us, aud we unto the world. We curse and condemn all man’s traditions concerning mass, orders, vows, will-worshippings, works, and all the abominations of the Pope aud other heretics, as the dirt of the devil. They again do perse- cute and kill us as destroyers of religion, and troublers of the public peace. ‘The monks dreamed that the world was crucified to them, when they entered into their monasteries; but by this means Christ is crucified and not the world, yea the world is delivered from cruci- fying, and is the more quickened by that opinion of holiness and trust, which they had in their own righteousness that entered into re- ligion. Most foolishly and wickediy therefore was this sentence of the Apostle wrested to the entering into monasteries. He speaketh here of an high matter and of great importance, that is to say, that every faithful man judgeth that to be the wisdom, righteousness, and power of God, which the world condemneth as ‘the greatest folly, wickedness, and weakness. And contrariwise, that which the world judgeth to be the highest religion and service of God, the faithful do know to be nothing else but execrable and hor- rible blasphemy against God. So the godly condemn the world, and again, the world ‘condemneth the godly. But the godly have the right judgment on their side; for the spiritual mau judgeth all things. qa Cor. ii. 13.) MM 2 a ~ 540 COMMENTARY ON GALATIANS. Wherefore the judgment of the world, touching religion and righteousness before God, is contrary to the judgment of the godly, as God and the devil are contrary the one to the other. For as God is crucified’ to the devil, and the devil to God, that is to say, 4s God condemnetk the doctrine and works of the devil (for the Son of God appeared, as John saith, to destroy the works of-the devil, John, iii. 8; and contrariwise, the devil condemneth and over- throweth the word and the works of God, for he is a murderer, and the father of lies) ; so the world condemneth the doctrine and life of the godly, calling them most pernicious heretics and troublers of the public peace. And again, the faithful call the world the son of the devil, which rightly followeth his father’s steps, that is to say, which is as great a murderer and liar as his father is. “This is Paul's meaning when he saith, ‘‘ Whereby the world is crucified to me, and I unto the world.” Now the world doth not only signify in the Scriptures ungodly and wicked men, but the very best, the wisest and holiest men that are of the world. And here, by the way, he covertly toucheth the false apostles. As 7 if he should say, I utterly hate and detest all glory which is without the cross of Christ, as a cursed thing; for the world, with all the glory thereof, is crucified to me, and I to the world. Wherefore accursed be all they which glory in their flesh, and not in the cross of Christ. Paul therefore witnesseth by these words, that he hateth the world with a perfect hatred of the Holy Ghost ; and again the world hateth him with a perfect hatred of a wicked spirit. As if he should gay, It is impossible that there should be any agreement between me and the world.. What shall I then do? Shall I give place, and teach those things which please the world? No; but with a stout courage I will set myself against it, and will as well despise and crucify it, as it despiseth and crucifieth me. f To conclude: Paul here teacheth how we should fight against Satan (which not only tormenteth our bodies with sundry afflictions, but also woundeth our hearts continually with his fiery darts, that, by this continuance, when he can no otherwise prevail, he may overthrow -our faith, and bring us from the truth and from Christ), namely, that like as we see Paul himself to have stoutly despised the world, so we alsoshould despise the devil the prince thereof, with all his forces, de- 'ceits, and hellish furies, and so trusting to the aid and help of Christ, should triumph against him after this manner: O Satan, the more _ thou hurtest and goest about to hurt me, the more proud and stout I am against thee, and laugh thee to scorn. ‘The more thou terrifiest me, and seekest to bring me to desperation, so much the more confi- dence and boldness [ take, and glory in the midst of thy furies and malice ; not by mine own power, but by the power of my Lord and Saviour Christ, whose strength is made perfect. im my weakness. Therefore, when I am weak, then I am strong. (2 Cor, xii. 9.) On the contrary, when he secth his threatenings and terrors to he feared, he rejoiceth, and then terrifieth more and more such as are terrified already. a. Qo SOMMENTARY ON GALATIANS. 641 Verse 15. For in Christ Jesu, neither circumcision availeth any thing, nor uncircumeision, but a new creature. This is a wonderful kind of speech which Paul here useth, when he saith, “ Neither civeumcision nor uncircumcision prevaileth any thing.” It may seem that he should rather have said, Either cir- cumeision or unbcircumcision availeth somewhat, seeing these are two contrary things.’ But now he denieth that either the one or the other do any thing avail. As if he should have said, Ye must mount up higher ; for circumcision and uncircumcision are things of no such importance, that they are able to obtain righteousness before God. True it is, that they are contrary the one to the other; but this is nothing as touching Christian righteousness, which is not earthly, but heavenly, and therefore it consisteth not m corporal things. Therefore, whether thou be circumcised or uncircumcised, it is all one thing; for in Christ Jesu neither the one nor the other availeth any thing at all. ‘The Jews were greatly offended when they heard that circumcision availed nothing. ‘They easily granted) that uncircumcision availed nothing; but they could not abide to hear that so mueh should be said of circumcision, for they fought even unto blood for the de- fence of the law and circumcision. ‘The Papists also at this day do vehemently contend for the maimtenance of their traditions as touch- ing the eating of flesh, single life, holy days, and such other ; and they excommunicate and curse us,- which teach that im Christ Jesu these things do nothing avail. But Paul saith, that we must have another thing which is much more excellent and precious, whereby we may obtain righteuusness before God. In Christ Jesu, saith be, neither circumcision nor uncircumcision, neither single life nor marrage, neither meat nor fasting, do any whit avail. Meat maketh us not acceptable before God. We are neither the better by ab- staming, nor the worse by eating. All these things, yea the whole world with all the laws and righteousness thereof, avail nothing to justification. . Reason and the wisdom of theflesh doth not understand this ; “ for Lit perceiveth not those things that are of the Spirit of God.” (1 Cor. ii. 14) ‘Therefore it will needs have righteousness to stand in ont- ward things. But we are taught out of the word of God, that there is nothing under the sun which availeth unto righteousness before God, but Christ only, or, as Paul saith here, a new creature. Politic laws, men’s traditions, ceremonies of the church ; yea and the law of | Moses, are such things as are without Christ ;. therefore they avail not unto righteousness before God. We may use them as things both good and necessary, but-in their place and time. But if we talk of the matter of justification, they avail nothing, but hurt very much. ;' And by these two things, circumcision and uncircumcision, Paul rejecteth all othes things whatsoever, aud denieth that they avail any MN 3 , a 542 COMMENTARY ON GALATIANS. thing in Christ Jesu, that is, in the cause of faith andsalvation. For he taketh here a part for the whole, that is, by uncireumcision he un- derstandeth all the Gentiles, by circumcision all the Jews, with all their force and all their glory. As if he said, Whatsoever the Gentiles can do with all their wisdom, righteousness, laws, power, kingdoms, empires, it availeth nothing in Christ Jesus# Also, whatsoever the Jews are able to do with their Moses, their law, their circumcision, their worshippings, their temple, thcir kingdom, and priesthood, it nothing availeth. Wherefore in Christ Jesu, or in the matter of jus- tification, we must not dispute of the laws, either of the Gentiles or of the Jews, but we musi simply pronounce: that neither circumcision hor uncircumcision avaieth any thing. Are the laws then of no effect? Not so: they be good and pro- fitable, albeit in their place and time, that is, in corporal and civil things, which without laws cannot be guided. Moreover, we use also in the churches certain ceremonies and Jaws; not that the keepmg of them availeth unto righteousness, but for good order, ex- ample, quietness, and concord, according to that saying, “ Let all things be done comely and orderly.” (i Cor. xiv.) But if laws be so set forth and urged, as though the keeping of them did justify a man, or the breakmg thereof did condemn him, they ought to be taken away and to be abolished ; for then Christ loseth his office and his glory, who only justifieth us, and giveth unto us the Holy Ghost. The Apostle therefore by these words plainly affrmeth, that neither cir- cumcision nor uncircuncisionavaileth any thing, but the new creature, &c. Now, since that neither the laws of the Gentiles nor of the Jews avail any thing, the Pope hath done most wickedly, in that he hath constrained men to keep his laws with the opinion of righteous- ness. is Now, a new creature, whereby the image of God:is renewed, is not made by any colour or counterfeitmg of good works (“ for in Christ Jesu neither circumcision availeth any thing, nor uneireumci- sion”), but by Christ, by whom it was created after the image of God in righteousness and true holiness. When works are doue, they bring indeed a new show and outward appearauce wherewith the world and the flesh are delighted, but not a new creature; for the heart re- maineth wicked as it was before, full of the contempt of God and rafdelity. ‘Therefore a new creature is the work of the Holy Ghost, which cleanseth our heart by faith (Acts, xv. 9), and worketh the fear of God, love, chastity, and other Christian virtues, and giveth power to bridle the flesh, and to reject the righteousness and wisdom of the world. Here is no colourmg or new outward show, but a thing done indeed. Here is created another sense and another judg- ment, that is to say, altogether spiritual, which abhorreth those things that before it greatly esteemed. ‘The moukish life and arder did so bewitch us in time past, that we thought there was noother way to ‘salvation.’ But now we judge of it far otherwise. We are now ashamed of those things which we adored as most heayenly and holy, before we were regenerated into thisnew creature. xt GOMMENTARY ON GALATIANS. 545 Wherefore the changing of garments and other outward things, ‘is’ | not a new creature (as the monks dream), but it is-the renewing of the mind by the Holy Ghost; after the which followeth a change of the members and senses of the whole body: For when the heart hath conceived a new light, anew judgment, and new motions, through the Gospel, it cometh to pass that the inward senses are also re- newed ; for the ears desire to hear the word of God, and not the tra- ditions and dreams of men. The mouth and tongue do not vaunt of their own works, righteousness, and rules; but they set forth the mercy of God only offered to us in Christ. ‘These changes consist not in words, but are effectual, and bring a new spirit, a new will, mew senses, and new operations of the flesh; so that the eyes, ears, mouth, and tongue, do not only see, hear, and speak otherwise than they did before, but the mind also approveth, loveth, and followeth _ another thing than it did before. For before, being blinded with. popish errors and darkness, it imagined God to be a merchant, who would sell unto us his grace for our works and merits. But now, 10 the light of the Gospel, it assureth us that we are counted righteous by faith only in Christ. Therefore it now rejecteth all will-works, — and accomplisheth the works of charity and of our vocation com~ Imanded by God. It praiseth and magmifieth God ; it rejoiceth, and glorieth in the only trust and confidence of God’s mercy through Jesus Christ. If it must suffer any trouble or affliction, it endureth the same cheerfully and gladly, although the flesh repme and grudge thereat. This Paul calleth a new creature. Verse 16. And to as many as walk according to this rule, peace be upon them and mercy. This he addeth as a conclusion, This is the only and frue rule wherein we ought to walk, namely, the new creature, w hich is neither circumcision nor uncircumcision, but the new man created unto the image of God in righteousness and true holiness (Eph. iv. 24), which inwardly is righteous in the Spirit, and outwardly is holy and clean in the flesh. The monks have a righteousness and holi- ness, but it is hypocritical and wicked, because they hope not to be justified by only faith in Christ, but by the keeping of their rule. Moreover, although outwardly they counterfeit an holiness, and re- frain their eyes, hands, tongue, and other members from evil ; yet’ they have an unclean heart, full of filthy lust, envy, wrath, lechery, idolatry, contempt and hatred of God, blasphemy agamst Christ, &c.; for they are most spiteful and cruel enemies of the truth. Where- fore the rule and religion of the monks is most wicked and accursed of God. AR But this rule, whereof Paul speaketh in this place, is blessed ; by the: which we live in the faith of Christ, and are made new creatures, that is to say, righteous and holy indeed by the Fioly Ghost, without any colouring or.counterfeiting. - ‘To them which walk after this rule MM 4 bs 544 COMMENTARY ON GALATIANS. belongeth peace, that is, the favour of God, forgiveness of sins, quietness of conscience, and mercy ; that is to say, help in afflic- tions, and pardon of the remnants of sin which remain in our flesh. Yea, although they which walk after this rule, be overtaken with auy sin, yet, for that they are the children of grace and peace, mercy upholdeth them, so that their sin and fall shall not be laid to their charge. U7 anil @ Oy pbs ot Verse 16. And upon the Israel of God. Here he toucheth the false apostles and Jews, which gloried of their fathers, bragged that they were the people of God, that they had the law, &c. As ifhe said, They are the Israel of God, which, with faithful Abraham, believe the promises of God offered already in Christ, whether they be Jews or Gentiles, and not they which are begotten of Abraham, Isaac, and Jacob, after the flesh. This matter is largely handled before in the third chapter. ae ~ Verse 17. For henceforth let no man put me to business. He congludeth his Epistle with a certain indignation. As if he said, I have faithfully taught the Gospel as I have received it by the revelation of Jesus Christ; whoso will not follow it, let him follow ~ what he will, so that hereafter he trouble me no more. At a word, this is my censure, that Christ, which I have preached, is the only High-priest and Saviour of the world. Therefore, either let the world walk according to this rule, of which I have spoken here and throughout all this Epistle, or else let it perish for ever, Verse 17. For I bear in my body the marks of the Lord Jesus. This is the true meaning of this place: the marks that be in my body do show well enough whose servant Tam. If sought to please men, requiring circumcision and the keeping of the law as necessary to salvation, and rejoicing in your flesh as the false apostles do, [ needed not to bear these marks in my body. But because I am the servant of Jesus Christ and walk after a true rule, that is, I openly teach and confess, that no mai can obtain the favour of God, righ- teousness, and salvation, but by Christ alone, therefore it behoveth me to bear the badges of Christ my Lord : which be not marks of mine own procuring, but are laid upon me against my will by the world and the devil, for none other cayse but for that 1 preach Jesus to be Christ, in COMMENTARY ON GALATIANS. © $45 The stripes and sufferings therefore which he did bear in his body, he calleth marks; as also the anguish.and terror of spirit he calleth the fiery darts of the devil. Of these sufferings he makeih mention every where in his Epistles, as Luke also doth in the Acts. ‘I think,” saith he, “ that God hath set forth us, the last apostles, as men ape pointed to death ; for we are made a gazing-stock unto the world, and to the angels and tomen.” (i Gor. iy. 9.) Again, “ Unto this hour we both hunger and thirst, and.are naked, and are buffeted, and ‘have no certain dwelling-place, and labour working with our own hands: we are reviled, we are persecuted, we are evil spoken of, we are made as the filth of the world, the off-scouring of all things.” (1 Cor. iv. 11, 12, 13.) Also in another place, “ In much patience, in afflictions, in necessities, in distresses, Im stripes, in imprisonments, in tumults, i Jabours, by watchings, by fastings,” &e. (2 Cor. yi. 4, 5,6.) And again, “ In labours more abundant, in stripes above measure, in prison more plenteously, indeath oft. Of the Jews five times received I forty stripes save one, I was thrice beaten with; rods, I was once stoned, I suffered thrice shipwreck, night and day have I been in the deep sea. In journeyings I was often, in perils of waters, in perils of robbers, in perils of mine own countrymen, in perils among the Gentiles, in perils in the city, in perils in the wil- derness, in perils in the sea, in perils among false brethren,” &c. (2 Cor. xi. 23, 24, 25, 26.), 07 TT ane These be the true marks and imprinted signs, of which the Apostle speaketh in this place ; the which we also at this day, Ly the grace of God, bear in our bodies for Christ’s cause. For the world perse- cuteth and killeth us, false brethren deadly hate us, Satan inwardly in our heart with his fiery darts terrifieth us, and for none other cause, but for that we teach Christ to be our righteousness and life. ‘These marks we choose not of any devotion, neither do we gladly suffer them ; but because the world and the devil do lay them upon us, for Christ’s cause we are compelled to suffer them, and we rejoice in spirit with Paul, which is always willing, gloreth, and rejoiceth, that we bear them in our body; for they are a seal and most sure testi- mony of true doctrine and faith. ‘These things Paul spake, as L showed afore, with a certain displeasure and indignation. Verse 18. Brethren, the grace of our Lord Jesus Christ be with \ your spirit. Amen. ) This is his last farewell, He endeth the Epistle with the same words wherewith he began. As if he said, I have taught you Christ purely, I have entreated yon, I have chidden you, and have let pass nothing which I thought profitable for you. [can say no more, but that I heartily pray that our Lord Jesus Christ wou!d bless and in~ crease my labour, and govern you with his holy Spivit for ever. a $46 COMMENTARY ON CGALATIANS. © Thus have ye the Exposition of Paul’s Epistle to the Galatians.” The Lord Jesus Christ, our Justifier and Saviour, who gave unto me. the grace and power to expound this Epistle, and to you likewise te. hear it, preserve and establish both you and me, which I most heartily desire, that we daily growing more and more in the knowledge of his | race and faith unfeigned, may be found unblameable and without Flt in the day of our redemption. | To whom, with the Father and the Holy Ghost, be glory world without end. Amen. | ' Now unto the King eternal, immortal, invisible, the onl: wise God, be honour and glory, for ever'and ever. Amen: (1-Tim.i. 17.) THE END. S. GosNELL, Printer, Little Queea Street, London, BOOKS MATHEWS and LEIGH, 18, STRAND. Regt: MATHEWS and LEIGH's complete Edition of Dr. GILL's EXPO- SITION of the OLD and NEW TESTAMENT; in which the Sense of the Saered Text is given ; Doctrinal and Practical Truths are set in a plain and easy Light ; difficult Passages explained ; seeming Contradic~ tions reconciled ; and whatever is material in the varions Readings, and the several Oriental Versions, is observed. The whole illustrated with Notes from the most ancient Jewish Writings. With a full and inte- resting Account of his Life and Writings, by his Successor, Jonw Rieron, D. D. On the 1st of March, 1809, was published, Parr I. price 16s. (cons tinned Monthly), of Dr. GILL’s EXPOSITION of the NEW TESTA- MENT, &c. The New Testament may now be had complete, in Six Parts, price 16s. each, or in Three Volumes, price 4l. 15s. boards. The OLD TESTAMENT is published in Twelve Parts, price 16s each, or Six Volumes, price 9]. 12s. boards. The Life of Dr. Giz will be found in the Second Part of the Old Testament. A few Copies are printed on fine Royal Paper, price 11. 4s. each part, in extra boards. THE FAMILY EXPOSITOR; or, a Paraphrase and Version of the New Testament ; with Critical Notes, and a practical Improvement of each Section. By Parziry Doppriper, DD. With the Life of the Author, by Mr. Jon Orton. A superb Edition, splendidly embellished, complete in 4 Volumes, medium 4to. Price 61. 6s. boards. The Work is published in Twelve Parts, at tos. 6d. each, and may be had by one or more ata time, as may suit the convenience of Purchasers. '*,® A few select Copies: are printed witt peculiar elegance, on superfine imperial wove paper, with proof impressions of the plates, 4 vols. price 101. ios. boards. SCRIPTURE CHARACTERS; of, a Practical Improvement of the principal Histories contained in the Old and New Testament. By "PHomas Ropinson, M.A. Vicar of St. Mary’s; Leicester, late Fellow of Queen's College, Cambridge. In 4 vols: Syo. Sixth Edition. Price 1]. 16s. boards. An edition is just published in 4 vels. t2mo. price 11. 2s, boards. CHRIST CRUCIFIED, THE DISTINGUISHING TOPIC OF THE GOSPEL ; or, A Treatise in Vindication of some of the most important Doctrines of Revelation. To which are added, Three Dis courses on other interesting Subjects. By the Rev. Ricnarp Dx Courcy, Vicar ef 8 Alkmond, Shrewsbury. Second Edition, price Qs, boards, AY ee 548 Books published by Mathews and Leigh. SERMONS, by the late Rev. Ricuarp Dg Courcy. To which is added an Essay on Pure and Unprritep Reticion. In one handsome volume, Syo. Second Edition, price Qs. in boards. * These Discourses were found, fairly transcribed, among the MSS. of the deceased Author; and we perfectly agree with the Editor, that they will be extremely accept- able to those who have been accustomed to hear the word of truth from his lips ; and who, engased by his eloquence, and won by his entreaties, have, through the influence of Divine grace (which he never failed to inculcate as the source of all holy desires), dedicated themselves to God through Jesus Christ, and become wise unto salvation,’ Evangelical Magazine, Just published, in 2 vols. Svo. 16s. boards, FIFTY-TWO SERMONS ON THE BAPTISMAL COVENANT, TEN COMMANDMENTS, &c. being Sermons for every Sunday.in.the Year, &c. By the Rev. Samug, Wacker (of Truro). New Edition, corrected and revised by the Rev. Samus. Burner, M.A. ) BROWN’s SELF-INTERPRETING BIBLE, 2 vols. 4to. 3]. boards: JENKS’S PRAYERS AND OFFICES OF DEVOTION; revised by the Rev.C. Simzon. 8vo. 6s. boards; 12mo. 4s. boards. THE CHRISTIAN OFFICER’S COMPLETE ARMOUR; con- taining Evidences in favour of a Divine Revelation. By Co1onzn Eurn, of the Royal Marines. Third Edition, 4s. 6d. boards. Dr. Collyer in his popular Work, ‘ Lectures on Scripture Facts,’ has been pleased to make the following mention of it:—* May I be permitted to recommend asmall and well-composed Treatise, ca!led’ the Christian Officer's Panoply (now called the Christian Officer’s Complete Armour), written by an excellent Officer in the Marines, now living, and personally known to me? This little volume is the best compendium of Evidences in favour of the Bible, and the most familiar, I have ever seen. ‘ The style of writing adopted is at once entertaining and instructive ; and I never re~ gived more of pleasure and of satisfaction from any hook which J ever perused.’ ‘i ' : Collyar’s Lectures. ‘We gladly embrace the opportunity afforded us by a new edition of this excellent little work, to give it the sanction of our warmest recommendation. It exhibits the chief arguments in favour of a Divine Revelation in a distinct, luminous, and pleasing form. The substance of it is cast into a free and interesting dialogue between a Cap- tain, a sincere believer in Christianity, and his sceptical friend, a Major in the sam regiment. Both characters are taken from the life. We are glad to observe, that the name of the worthy writer is avowed in this second edition ; the first, it may be proper to observe, was entitled the Christian Officet’s Panoply,’ Eclectic Review. * A considerable number of years have elapsed since we enjoyed the pleasure of perusing the first edition of this agreeable book ; it comes to us recommended by a eharacter (Sir Richard Hill) well known in the religious World,’ &c. Theological Review. * We find six dialogues between a Captain whois religious, and a Major who is the reverse ; five of which contain proofs, in answer to the common objections against the truth of Revelation. In these five dialogues we have met with a respectable degree of learning andargument.’ - : British Critic. ‘This Publication certainly does abundant credit to the pious intention of the Author, who, if a Colonel of Marines, is, to say the least, a very exffhordinary cha- yacter.’ Gentleman's Magazines ‘This Work was recommended by the late Sir Richard Hill, and we are happy in’ coinciding on the present occasion with the Honourable Baronet. Colonel 8. has here compiled, forthe use of the Army and Navy, a neat summary of the Evidences in favour of Revelation; and he has managed the dialogue between the Major and Cap- win with great ease_and at the same tinie with much effect.’ Monthly Review, “ All the great, and we need scarcely add irrefragable, argaments in support of Chris- fianity, are here enforced in a dialogue between two Officers, one of them very seriously impressed with thé importance of Religion, the other a man of the world, whe has paid but little attention to the subject.’ : Cabinet. : Books published by Mathers and Leigh. 54g WHO FARES BEST, THE CHRISTIAN OR THE MAN OF THE WORLD? or, the Advantages of a Life of Real Piety, compared with a Life of Fashionable Dissipation. By Corongx Bury, of the Royal Marines. Third Edition. Price 2s. 6d. boards. € Our readers are well acquainted with this intelligent and pious writer, as Author of the Christian Officer's Complete Armour. We hope the dialogue now republished, will soon be more generally known than it is at present, for we think the sound reas" soning, devotional sentiment, and engaging style, by which it is distinguished, will render its extensive circulation a public benefit.’ Eclectic Revie, € Colonel Burn deserves great praise for his good intentions in publishing this little volume. The question, Who Fares Best? is discussed in a dialogue between Horatio and Eugenio. Some of the illustrations which Eugenio employs, to convince his friend of the superior advantages of pious habits, are very ingeniously put, and ina way that is likely to arrest the attention of readers in general.’ Critical Review. A NEW DEFENCE OF THE HOLY ROMAN CHURCH | AGAINST HERETICS AND SCHISMATICS. By the Author of Hore Sorirarim. Second Edition. Price 2s: 6d. boards. € We think Catholic miracles, relics, and indulgences, are fair game. Most readers will find entertainment in this New Defence ; and if some honest souls knew aforehand what absurdities they must swallow, they would probably keep out of the Catholic pale, while they retained their senses.’ . Baptist Magazine, A CONCORDANCE TO THE HOLY SCRIPTURES. By the Rev. Jounn Brown. Printed on a diamond letter, the proper size for binding with Pocket Bibles. Price 4s. boards. A. new Edition of the CONCORDANCE is in the Press, printed om 4 larger type, and to be called THE POCKET CONCORDANCE. ~ JANEWAY’s TOKEN FOR CHILDREN, in Three Parts > with considerable Additions by the Rev. J.Cooxe. New Edition, with Fron- tispiece, 2s. Gd. bound in red. CHRISTIAN HUSBANDRY ; or, Companion for the Christian im his Field or Garden, By A. Serve, Esq. 3s. boards. VENN's COMPLETE DUTY OF MAN. 12mo. 4s. bound, Just published, Price 2s. 6d. THE NATIONAL JUBILEE; cele- brative of the Fiftieth Anniversary of the Reign of George the Third; morally and politically improved by a MacisTRaTe. A FATHER’S ADVICE TO HIS SON AT SCHOOL. Is. ‘ Though originally designed only for his own Child, yetas the advice here given, applies to the case of every Boy so circumstanced, we are pleased to see it published ; ~ and parents, in our judgment, can scarcely puta shilling to a better use, than in pur- chasing a copy ofit for the perusal of their sons.’ Monthly Review « Many very good practical admonitions will be found in thissmall and unpretending pamphlet.’ « : Eclectic Review. —€The most salutary advice, conveyed in simple but correct language, and ina very persuasive and affectionate manner. The original was sent to the author's son at school; and we learn trom the Preface, that the admonitions have proved beneficial : indeed he must be a boy of little sensibility, on whom the concluding address would make no impression.’ Cabinet. 5350 Books published by Mathews and Leigh. TRAVELS. CALEDONIAN SKETCHES ; or, A TOUR THROUGH SCOT- LAND, in the Year 1807. By Sir Jonw Cage. In one handsome volume, 4to. with numerous fine plates, 21. 2s. boards. ; ' £ Upon the whole, we felicitare the public on these interesting Sketches of an en= tertaining and improving writer, from whom they may reasonably look for much pleasure and instruction.” Gentleman's Magazine. “In the verious course which our Author took, after leaving Edinburgh, he visited a good proportion of the places most remarkable in Scotland; he went as far to: the west as the island of Staffa, and as far to the north as Peterhead, and traversed some parts of the intermediate country in several directions. He has made a larze collection of facts, many pertinent observations, many pleasing and curious descrip- tive sketches, and some very beautiful drawings of remarkable buildings or scenery.” Eclectic Review- € The line of conduct pursued by Sir John Carr has been to intermix with his original materials such elucidations and important additions, from the best authorities of the most esteemed ancient and modern Scotish Historians, as enabled him to form a compact volume, highly gratifying to his readers, and calculated to be received into public Libraries, as well as the private ones of persons of rank and fortune.’ European Magassine, © The present velume contzins a mine of sound information, collected from the valuable and universal introduction, which its excellent Author never fails to comis mand ; and the whole is delivered in a style as pleasing as, and more correct thany any of his former productions.’ Cabinet. «In his progress from the Cam to the Tweed, though it cannot be expected that he shouid furnish us with any very novel information on such a beaten track, yet in this, as well as in the other part of his journey, he produces Anecdotes, and amasses particulars, which will render his book a very pleasant lounge,’ &c. Critical Review. * We are happy to observe that the merit of the volume before us is equal to encounter a few prejudices ; and that, with whatever sentiments its readers opem it, the impression with which they close it will be favourable to the Author. He carries us on agreeably; his Caledonian Sketches, both with the pencil and with the pen, are spirited; and the native Scot, as well as the general reader, will be gratified by the exhibition. He improves.as he praceeds in the career of authorship. Caledonia must rejoice in finding a Tourist who labours to obliterate the impressions excited by the surly and illiberal Johnson, and to present a portrait of her which is well drawn, and correctly coloured.’ Monthly Review, A DANE’s EXCURSIONS IN BRITAIN. By Mr. Anpversen, Author of a Tour in Zealand, &c. In two handsome volumes, Qs. boards. © These entertaining Travelling Anecdotes are written in an easy and animated style, and are deservedly entitled to approbation, as containing none of those tedious descriptions, or exaggerated details, which usually swell volumes of this description. We feel sorry when the hour of separation arrives, and sincerely wish that chance may again bring us to a more intimate acquaintapce with such a well-informed and insinuating companion,’ Monthly Museum, © These littte volumes contain a good deal of amusing chit-chat, and will reward the perusal of the lovers of light and desultory reading much better than many of the sentimental and slip-slop performances of the present day.’ Critical Revisw. Books published by Mathews and Leigh. $5} POETRY. " “POEMS. By Sir Jonn Carr. With a highly-finished Portrait froma Westall, engraved by Freeman. 4to. ll. Is. S8vo. 10s. 6d, extra bds. ‘True Poetry is nothing more than the language of the heart. Sincerity of fecling always bestows a strength of utterance, which the utmost fervour of imagi- nation can never equal. There are some passages in the Lines on the Death of the Author's Brother, which are really pathetic, and are undoubtedly the effusions of a sensible mind, and affectionate heart.’ Monthly Register. “These “* few wild notes of the simple Shepherd,” as the Author modestly styles them, are evidently the production of a cultivated mind ; aud in many of them are displayed traits of philanthropy, and of fraternal and filial affection, which are highly pleasing’ Gentleman’s Magazine. For the Tables of the Great. THE IMPERIAL AND ROYAL COOK;; consisting of the most sumptuous Made Dishes, Ragouts, Fricassees, Soups, Gravies, &c, Foreign and English. By F. Nutr, Esq. Price 6s. boards. THE COMPLETE CONFECTIONER ; or the whole Art of Confectionary made easy. By Frepericx Nurr, Esq, Sixth Edition, with considerable Additions. Price Os. 6d. boards. To Young Housekeepers. Just published (2d Edition), Price 4s. boards, THE FEMALE ECONOMIST; or, A Plain System of Cookery. For the Use of Private Families. Containing $50 valuable Receipts. By Mrs. SMITH. This is the cheapest and most useful Cookery Book extant; and it is only by a very extensive Sale (which, from every appearance, will be unprecedented): that the Pub- lishers expect remuneration. s* One very large impression was sold in three weeks. To Christians in general. Speedily will be published, THE SCRIPTURE ATLAS; R OR, A Sertes of Maps, Intended to illustrate the Holy Scriptures of the Old and New io Testament, The Maps will be drawn from the best Authorities, ancient and mo- dern, and neatly coloured, according to the various Kingdoms, States, and Tribes, to which they refer. The Arvas will be published in 4to. and neatly half bound. A work of this description has long been a desideratum in the Reli- gious World; and it is presumed that no man who reads his Bible, would wish to be without such a companion. The Atlas may be had plain or coloured.. tf Novtat eh ate wey Ot vik” Gale. 3 ty agin 19 sagan A eh cid Cat. Livy rubs a abled “hes sah 22g rr sek ; ibaathe *} re fe DATE DUE FEB 27 74 Cun 27 ted MAK 1 3 J ap po 0 J 1 4 Tn Fa SAT A F wo MCO 38-297 il titi MN DO0664