Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justify_v	know_v	7,730	5	5.0832	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06492	A commentarie of M. Doctor Martin Luther vpon the Epistle of S. Paul to the Galathians first collected and gathered vvord by vvord out of his preaching, and novv out of Latine faithfully translated into English for the vnlearned. Wherein is set forth most excellently the glorious riches of Gods grace ...; In epistolam Sancti Pauli ad Galatas commentarius. English	Luther, Martin, 1483-1546.	1575 (1575)	STC 16965; ESTC S108973	590,302	574

had not preuailed herein he could neuer haue stopped the mouthes of the false apostles For thus they would haue obiected agaiÌ„st him We are as good as Paule we are the disciples of the Apostles as well as he Moreouer he is but one alone and we are many therfore we excell him both in authoritie and in number also Here Paule was constrained to boast to affirme and sweare that he learned not his gospell of any man neither receaued it of the Apostles themselues For his ministerie was here in great daunger and al the churches likewise which had vsed him as their cheefe pastor and teacher The necessitie therfore of his Ministerie and of all the Churches required that with a necessary and holy pride he should vaunt of his vocation and of the reuelation of the Gospell made open vnto him by Christ that their consciences might be thorowly perswaded that his doctrine was the true word of god Here had Paule a waightie matter in hand namely that all the Churches in Galatia might be kept in sound doctrine and to be short the matter was concerning life death euerlasting For if the pure and certaine word of God be once taken away there remaineth no more consolation life or saluation The cause therfore why he reciteth these things is to retaine the Churches still in true doctrine and not to maintaine his own glorie as Porphirie and Iulian doe falsly sclaunder him His purpose is then to shew by this historie that he receaued his gospel of no man Againe that he preached for a certaine time namely the space of three or foure yeares the selfe same Gospel that the Apostles had preached by reuelation from God both in Damascus and Arabia before he had seene any of the Apostles Verse 20. And novve the things vvhich I vvrite vnto you he hold I vvitnes before God I lie not Wherefore addeth he an oth Because he reporteth an history he is constrained to sweare to the ende that the churches might beleue him and also that the false Apostles should not say who knoweth whether Paule speaketh the truth or no Here you see that Paule the elect vessel of God was in so great contempt among his owne Galathians to whom he had preached that it was necessary for him to sweare that he spake the truth If this happened then to the Apostles to haue so mighty aduersaries that they durst despise them and accuse them of lying what maruell is it if the like at this day happen vnto vs which in no respect are worthy to be compared with the Apostles He sweareth therfore in a matter as it seemeth of no weight that he speaketh the truth namely that he taryed not with Peter to learne of him but onely to see him but if you way the matter diligently it is very weighty and of greate importance as may appeare by that is said afore In like maner we sweare after the example of Paule God knovveth that vve lie not c. Verse 21. After that I vvent into the coastes of Syria and Cilicia Syria and Cilicia are countreys neare situate together This is it that he still goeth about to perswade that as well before he had seene the Apostles as after he was alwaies a teacher of the Gospell and that he receaued it by the reuelation of Christ and was neuer any disciple of the Apostels Verse 22 23. For I vvas vnknovven by face vnto the churches of Iudea vvhich vvere in Christ But they heard onely some say he vvhich persecuted in times past novv preacheth the faith vvhich before he destroied And they glorified God. This he addeth for the sequele and continuance of the history that after he had seene Peter he went into Syria and Cilicia and there preached and so preached that he wonne the testimony of all the churches in Iudea As though he would say I appeale to the testimony of all the churches yea euen of those which are in Iudea For the churches doe witnesse not onely in Damascus Arabia Syria and Cilicia but also in Iudea that I haue preached the same faith which I once withstoode and persecuted And they glorifie God in me not because I taught that circumcision and the law of Moses ought to be kept but for the preaching of faith and for the edifying of the churches by my ministery in the Gospell Ye therefore haue the testimony not onely of the people of Damascus and of Arabia but also of the whole Catholike or vniuersall church in Iudea The second Chapter Verse 1. Then fourtene yeares after I vvent vp to Ierusalem PAVLE taught that the Gentiles were iustified by faith onely without the works of the law This doctrine when he had published abroad among the Gentiles he commeth to Antioch and declareth to the Disciples what he had done Then they which had bene trained vp in the old customes of the law rose against Paule with great indignation for that he preached to the Gentiles libertie from the bondage of the law Wherevpon followed greate dissention which afterwards stirred vp new troubles Paule and Barnabas stoode strongly to the truth and testified saying wheresoeuer we preached among the Gentiles the holy Ghost came and fell vpon those which heard the word and this was done through out all the churches of the Gentiles But we preached not circumcision neither did we require the keping of the law but we preached onely faith in Iesus Christ and at this preaching of faith God gaue to the hearers the holy Ghost The holy Ghost therefore doth approue the Faith of the Gentiles without the law and Circumcision For if the preaching of the Gospell and faith of the Gentiles in Christ had not pleased him he had not come downe in a visible shape vpon the vncircumcised which heard the word Seing then by the only hearing of faith he came downe vpon them it is certaine that the holy ghost by this signe hath approued the faith of the Gentiles For it doth not appeare that this was euer done before at the preaching of the law Then the Ievves and many of the Phariseis which did beleue and notwithstanding bare yet a greate zeale to the law earnestly striuing to maintaine the glory thereof sette themselues fiercely against Paule who affirmed that the Gentiles were iustified by faith onely without the works of the lawe contending that the lawe ought to be kept and that the Gentiles ought to be circumcised for otherwise they could not be saued And no maruell for the very name of the lawe of God is holy dreadfull The heathen man which neuer knew any thing of the law of God if he heare any man say This doctrine is the law of God doubtles he is moued How theÌ„ could it be but that the Ievves must nedes be moued vehemently contend for the maintenaÌ„ce of the law of God which euen from their infancie had bene nusled and trained vp therein We see at this day how obstinate the

ought not to be burdened with the law nor to be circumcised Notwithstanding I geue no restraint to the Iewes herein Who if they will nedes kepe the law and be circumcised I am not against it so that they do it with fredome of conscience And thus haue I taught and liued among the Iewes being made a Ievv vnto the Ievves holding euer the truth of the gospel notwithstanding Verse 2. But particularly vvith them that vvere the chiefest That is to say I did not onely conferre with the brethern but with those that were the chiefest among them Verse 2. Lest by any meanes I should run or had run in vaine Not that Paule doubted that he ran or had run in vaine for as much as he had now preached the gospel .18 yeres for it foloweth incontineÌ„t in the text the he had continued firme constant all this while had preuailed but for that many did thinke that Paule had therefore preached the gospell so many yeres in vaine because he had set the Gentiles at libertie from the obseruation of the lawe Moreouer this opinion daily more and more increased that the lawe was necessary to iustification Wherfore in going vp to Ierusalem by reuelatioÌ„ he ment so to remedy this euill that by this conference all men might plainly see his gospell to be in no poynt contrary to the doctrine of the other apostles to the end that by this meanes he might stop the mouthes of the aduersaries which would else haue sayd that he ran or had run in vaine Note here by the way the vertue of mans righteousnes or of the righteousnes of the law to be such that they which teach it doe run and liue in vaine Verse 3. But neither yet Titus vvhich vvas vvith me though he vvere a Grecian vvas compelled to be circumcised This word vvas compelled sufficiently declareth what the coÌ„ference and conclusion was to wit that the Gentiles should not be constrained to be circumcised but that circumcision should be permitted to the Gentiles for a time not as necessary to righteousnes but for a reuerence to the forefathers also for charities sake towardes the weake lest they should be offended vntil they were grown vp more strong in faith For it might haue seemed straunge and vnseemely vpon a sudden to forsake the lawe and traditions of the fathers which had bene geuen to this people from God with so great glory Paule then did not reiect circumcision as a damnable thing neither did he by word or deede enforce the Iewes to forsake it For in the .1 Cor. 7. he sayth If any man be called being circumcised let him not adde vncircumcision But he reiected circumcision as a thing not necessary to righteousnes seing the fathers themselues were not iustified therby but it was vnto theÌ„ as a signe onely or a seale of righteousnes wherby they testified and exercised their faith NotwithstaÌ„ding the beleuing Iewes which were yet weake bare a zeale to the law hearing that circumcision was not necessary to righteousnes could vnderstand this no otherwise but that it was altogither vnprofitable and damnable And this fond opinioÌ„ of the weake Iewes that false apostles did encrease to the end that the hearts of the people being stirred vp against Paule by this occasioÌ„ they might throughly discredite his doctrine So we at this day do not reiect fasting other good exercises as daÌ„nable things but we teach that by these exercises we do not obtaine remission of sinnes When the people heare this by by they iudge vs to speake against good workes The Papists also do confirme encrease this opinion in their preachings wrytings But they lie doe vs great wrong For many yeres past there hath ben none that hath more truely and faithfully taught concerning good workes then we doe at this day Paule then did not so coÌ„demne circumcision as though it were sinne to receaue it or kepe it for so the Iewes would haue ben highly offended but it was decided in this conference and Councel that it was not necessary to iustification therfore not to be forced vpon the Gentiles So this moderation was found that for the reuerence of the fathers and charitie towardes the weake in faith the Iewes should kepe the law and circumcision still for a time notwithstanding they should not therby seke to be iustified And also that the Gentiles should not be burdened therwith both because it would haue bene to them a very strauÌ„ge thing and also a burden vntolerable briefly that none should be constrained to be circumcised or any restrained from circumcision Paule therfore compelled none that would be circumcised to remaine vncircuÌ„cised so that he knew circuÌ„cision not to be necessary to iustificatioÌ„ This coÌ„straint would Paule take away Therfore he suffred the Iewes to kepe the law so that they did it with a free conscience For he had euer taught as wel the Iewes as the Gentiles that in conscience they ought to be free froÌ„ the law circumcision like as all the Patriarks all the faithfull in the old Testament were free in coÌ„science iustified by faith not by the law or circumcision And in dede Paule might haue suffred Titus to be circumcised but because he saw that they would compell him thervnto he would not For if they had preuailed therein by and by they would haue gathered that it had bene necessary to iustification so through this sufferance they would haue triumphed against Paule Now as the false apostles would not leaue circumcision the obseruation of the law indifferent but required the same as necessary to saluation so at this day our aduersaries doe obstinately contend that mens traditions caÌ„ not be omitted without peril of saluation And thus of an example of charitie they make an example of faith wheÌ„ notwithstanding there is but one example of faith which is to beleue in Iesus Christ And this as it is alone necessary to saluation so doth it also indifferently pertaine to all men NotwithstaÌ„ding the aduersaries would rather worship the Deuill ten times in stead of God then they would suffer this Therfore they are daily hardned more and more and seeke to establish their impieties and blasphemies against God defending the same by force and tyrannie and will not agree or consent vnto vs in any poynt But what then Let vs go on boldly in the name of the Lord of hostes and for all this let vs not cease to set forth the glory of Iesus Christ and let vs 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 vvill may be done And that this may spedely come to passe we desire euen from the bottome of our heartes and say Amen Amen This triumph of Paule therfore was very glorious namely that Titus which was a Gentile although he

law and sinne but of Christ onely 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 dregges and dunghill of this corporall life but thou belongest vnto heauen This distinction of the law and the Gospell Peter confounded through his dissimulation and therby perswaded the beleuing Iewes that they must be iustified by the Gospell and the law together This might not Paule suffer and therefore he reproued Peter not to put him to any reproch but to the ende that he might againe establish a plaine difference betwene these two namely that the Gospell iustifieth in heauen and the lawe on earth The Pope hath not onely mixed the law with the Gospell but also of the Gospell hath made meere lawes yea and such as are ceremoniall onely He hath also confounded and mixed politicall and ecclesiasticall matters together which is a deuilish and an hellish confusion This place touching the difference betwene the law and the Gospell is very necessary to be knowne for it containeth the summe of all Christian doctrine Wherfore let all that loue and feare God diligeÌ„tly learne to discerne the one from the other not only in words but in effect practise that is to say in heart conscience For as touching the words the distinction is soone made but in time of tentation thou shalt finde the Gospell but as a straunger and a rare gest in thy conscience but the law contrariwise thou shalt finde a familiar and continuall dweller within thee for reason hath the knowledge of the law naturally Wherfore when thy conscience is terrified with sinne which the law vttereth and encreaseth then say thou There is a time to die and a time to liue there is a time to heare the law and a time to despise the law there is a time to heare the Gospel and there is a time to be ignorant of the Gospell Let the law now depart and let the Gospell come for there is now no time to heare the lawe but the Gospell But thou hast done no good nay thou hast done wickedly hast greuously sinned I grauÌ„t notwithstanding I haue remission of all my sinnes for Christes sake But out of the conflicte of conscience when externall duties must be done there is no time to harken to the Gospell then must thou follow thy vocation and the works thereof Verse 14. I said vnto Peter openly If thou being a Ievve liuest as the Gentiles and not as the Ievves vvhy constrainest thou the Gentiles to doe like the Ievves That is to witte thou art a Iewe and therfore art bound to liue like a Iewe that is to abstaine from meates forbidden in the law Notwithstanding thou liuest like a Gentile that is to say thou doest contrary to the law and transgressest the law For as a Gentile which is free froÌ„ the law thou eatest common vncleane meates therin thou doest well But in that thou being afraid at the presence of the brethren conuerted from the Iewish religion abstainest from meates forbidden in the law and keepest the law thou compellest the Iewes likewise to keepe the law that is thou constrainest them of necessitie to obserue the law For in that thou abstainest from profane meates thou geuest occasion to the Gentiles thus to thinke Peter abstaineth from those meates which the Gentiles vse to eate which also he himselfe before did eate therefore we ought likewise to auoid the same and to liue after the maÌ„ner of the Iewes otherwise we can not be iustified or saued We see theÌ„ that Paule reproueth not ignorance in Peter for he knew that he might freely eate with the Gentiles all maner of meates but dissimulation wherby he compelled the Gentiles to liue like the Iewes Here I say againe that to liue as the Iew is not euil of it selfe for it is a thing indifferent either to eate swines flesh or any other meates But so to play the Iewe that for conscience sake thou abstainest from certayne meates this is to deny Christ to ouerthrowe the Gospell Therfore when Paule saw that Peters act tended to this end he resisted him and said Thou knowest that the keeping of the lawe is not necessary to righteousnes but that we are iustified onely through faith in Christ and therfore thou keepest not the law but transgressest the law and eatest all maner of meates Notwithstanding by thy example thou constrainest the Gentiles to forsake Christ and to returne to the lawe For thou geuest them occasion thus to thinke Faith onely is not suffient to righteousnes but the law and works are also required And this Peter teacheth vs by his example Therfore the obseruation of the law must needes be ioyned with faith in Christ if we wil be saued Wherefore Peter by this example is not onely preiudicial to the purity of doctrine but also to the truth of faith and christian righteousnes For the Gentiles receaued this of him that the keping of the law was necessary to righteousnes which errour in case it be admitted then Christ profiteth nothing Hereby it plainly appeareth to what end this discord betwene Paule and Peter tendeth Paule doth nothing by dissimulation but dealeth sincerely and goeth plainly to worke Peter dissembleth but this dissimulation Paule reproueth The controuersie was for the maintenance of pure doctrine and the veritie of the Gospell and in this quarell Paule did not care for the offence of any In this case all people and nations all Kings and Princes all Iudges Magistrats ought to geue place Since then it is so daungerous a thing to haue to doe with the law and that this fall was so sodaine and so greate as if it had bene from heauen aboue euen downe into hell let euery Christian diligently learne to discerne betwene the law and the Gospell Let him suffer the law to rule ouer the body and members therof but not ouer the conscience For that Queene and spouse may not be defiled with the lawe but must be kept without spot for her onely husband Christ as Paule sayth 2. Cor. 11. I haue espoused you to one husband c. Let the conscience then haue her bride chamber not in the lowe valley but in the high mountaine in the which let Christ lie and there rule reigne who doth not terrifie and afflict sinners but comforteth them pardoneth their sinnes and saueth them Wherefore let the afflicted conscience thinke vpon nothinge know nothing set nothinge againste the iudgement of God but the worde of Christ whiche is the worde of grace of remission of sinnes of saluation and euerlasting life But this to performe in deede is a hard matter For mans reason and nature can not stedfastly cleaue vnto Christ but oftentimes it is caried away with the cogitations of the lawe and sinne and so alwayes seeketh to be at libertie after the flesh but according

to conscience a seruaunt and slaue Verse 15. VVe vvhich are Ievves by nature and not sinners of the Gentiles That is to say we are borne vnto the righteousnes of the lawe to Moses and to circumcision and eueÌ„ in our birth we bring the law with vs We haue the righteousnes of the law by nature as Paule before sayth of him selfe in the first chapter Being zelous of the traditions of the fathers Wherefore if we be compared to the Gentiles we are no sinners we are not without the law without works as the Gentiles but we are Iewes borne we are borne righteous brought vp in righteousnes Our righteousnes beginneth eueÌ„ with our birth for the Iewish religion is naturall vnto vs. For God commaunded Abraham to circumcise euery man childe the eight day This law of circumcision receiued from the fathers Moses afterward confirmed It is a great matter therfore that we are Iewes by nature Notwithstanding although we haue this prerogatiue that we are righteous by nature borne to the law and the workes therof and are not sinners as the Gentiles yet are we not therfore righteous before God. Hereby it is euident that Paule speaketh not of ceremonies or of the ceremoniall lawe as some doe affirme but of a farre waightier matter namely of the natiuitie of the Iewes whom he denieth to be righteous although they be borne holy be circumcised keepe the lawe haue the adoption the glory the couenaunt the fathers the true worship God Christ the promises liue in them and glory in the same as they say Iohn 8. VVe are the seede of Abraham Also vve haue one father vvhich is God. And to the Romaines Beholde thou art called a Ievv and restest in the lavv c. Wherfore although that Peter and the other Apostles were the children of God righteous according to the law the works and the righteousnes therof circumcision the adoption the couenauÌ„ts the promises the Apostleship and all such like yet Christian righteousnes commeth not therby for none of all these is faith in Christ which onely as foloweth in the text iustifieth and not the law Not that the law is euil or damnable for the law circumcision and such like are not therefore condemned because they iustifie not but Paule therfore taketh from them the office of iustification because the false apostles contended that by them without faith and onely by the worke wrought men are iustified saued This was not to be suffred of Paule For where faith ceaseth all things are deadly the law circumcision the adoption the temple the worship of God the promises yea God and Christ him selfe without faith profiteth nothing Paule therfore speaketh generally against all things which are contrary to faith and not against ceremonies onely Verse 16. Knovv that a man is not iustified by the vvorks of the lavv but by the faith of Iesus Christ This clause the vvorke of the lavv reacheth farre and compreheÌ„deth much We take the worke of the law therefore generally for that which is contrary to grace What so euer is not grace is the law whether it be Iudiciall ceremoniall or the ten commaundements Wherfore if thou couldest doe the workes of the lawe according to this commauÌ„dement Thou shalt loue the Lord thy God vvithall thy heart c. which no maÌ„ yet euer did or could do notwithstanding thou shouldest not be iustified before God for a man is not iustified by the workes of the law But hereof we will speake more largely hereafter The worke of the law then according to Paule signifieth the worke of the whole law whether it be ceremoniall or Moral Now if the worke of the morall law doe not iustifie much lesse doth circumcision iustifie which is a worke of the ceremonial law Wherfore when Paule sayth as he oftentimes doth that by the lavv or by the vvorkes of the lavv which are both one a man is not iustified he speaketh generally of the whole law setting the righteousnes of faith against the righteousnes of the whole law For the righteousnes of the law sayth he a man is not pronounced righteous before God but the righteousnes of faith God imputeth freely through grace for Christes sake The lawe no doubt is holy righteous and good and consequently the works of the law are holy righteous and good yet notwithstanding a man is not iustified therby before God. Now the works of the law may be done either before iustificatioÌ„ or after There were many good men euen amoÌ„gst the Paganes as Xenophon Aristides Fabius Cicero Pomponius Atticus others which before iustification performed the deedes of the lawe and did notable workes Cicero suffered death valiantly in a good a iust cause Pomponius was a coÌ„stant man loued truth for he neuer made lie him self nor could suffer the same in any other Now constancie truth are noble vertues excellent works of the lawe yet were they not iustified therby After iustification Peter Paule al other christians haue done do the works of the law but yet are they not iustified therby I knovv not my selfe giltie in anything sayth Paule and yet am I not therby iustified We see then that he speaketh not of any part of the law but of the whole law and all the workes thereof The Diuinitie of the Sophisters commonly called the Scholemen Wherfore the wicked pernicious opinion of the Papists is vtterly to be condemned which do attribute the merite of grace remission of sinnes to the worke wrought For they say that a good worke before grace is auaileable to obtaine grace of Congruence which they call meritum de Congruo because it is meete and conuenient that God should reward such a worke But when grace is obtained the worke folowing deserueth euerlastiÌ„g life of due det worthines which they cal meritum de Condigno As for exaÌ„ple If a maÌ„ being in deadly sin without grace do a good worke of his owne good naturall inclination that is if he say or heare a Masse or geue almes and such like this man of coÌ„gruence deserueth grace When he hath thus obtained grace he doth a worke which of worthines deserueth euerlasting life For the first god is no detter but because he is iust and good it behoueth him to approue such a good worke though it be done in deadly sinne to geue grace for such a seruice But when grace is obtained God is become a detter and is constrained of right and duetie to geue eternal life For now it is not onely a worke of freewill done according to the substance but also done in grace which maketh gratious that is to say in loue This is the Diuinitie of the Antichristian kingdom Which here I recite to the ende that the disputation of Paule may be the better vnderstand For two contrary things being set together be the better knowen and moreouer that all meÌ„

other meanes Wherefore euen by this we may plainely see the inestimable pacience of God in that he hath not long agoe destroyed the whole Papacy and consumed it with fire and brimstone as he did Sodome and Gomorre But now these ioly felowes goe about not onely to couer but highly to aduance their impietie and filthines This we may in no case dissemble We must therefore with all diligence set forth the article of iustification that the same as a most cleare Sunne may bring to light the darknes of their hypocrisie and may discouer their filthines and shame For this cause we doe so often repete and so earnestly set forth the righteousnes of faith that the aduersaries may be confounded and this article established coÌ„firmed in our hearts And this is a most necessary thing for if we once lose this Sunne we fal againe into our former darknes And most horrible it is that the Pope should euer be able to bring this to passe in the church that Christ should be denyed troden vnder foote spitte vpon blasphemed yea and that euen by the Gospell and sacraments which he hath so darkned and turned into such an horrible abuse that he hath made them to serue him against Christ to set vp and stablish his detestable abhominations O deepe darkenes O horrible wrath of God. Verse 16. Euen vve I say haue beleeued in Iesus Christ that vve might be iustified This is the true meane to become a Christian euen to be iustified by faith in Iesus Christ and not by the workes of the lawe Here we may not stand vpon the wicked glose of the Scholemen which say that faith then iustifieth when charitie and good workes are ioyned withal With this pestilent glose the Sophisters haue darkened peruerted this such other like sentences in Paule wherein he manifestly attributeth iustification to faith onely in Christ But when a man heareth that he ought to beleue in Christ and yet faith notwithstanding iustifieth not except it be formed and adorned with charitie by and by faith faileth him and thus he thinketh with him selfe If faith without charitie iustifieth not then is faith in vaine and vnprofitable and charitie only iustifieth For except Faith be adorned and furnished with charitie it is nothing And to approue this their pernicious and pestileÌ„t glose they alledge this place out of the Corinthes Though I speake vvith the tounges of men angels haue no loue I am nothing This place is their brasen wall But these men are without vnderstanding therfore they can see or vnderstand nothing in Paule And moreouer they haue not onely done iniury to the words of Paule but also they haue denied Christ buried al his benefits Wherfore we must auoid this their glose as a most deadly and deuilish poison and conclude with Paule that we are iustified not by faith furnished with charitie but by faith onely and alone We graunt that we must also teach good workes and charitie but it must be done in time and place that is to say when the question is concerning workes and toucheth not this article of iustification But here the matter resteth in this point to know by what meanes we are iustified and attaine eternall life To this we aunswere with Paule that by faith onely in Christ we are pronounced righteous and not by the workes of the law or charitie Not because we reiect good workes but for that we will not suffer our selues to be remoued from this anker hold of our saluation which Sathan most desireth Since then we are now in the matter of iustification we reiect and condemne all good workes for this place will admitte no disputation of good workes Wherefore in this matter we doe generally cut of all lawes and all the workes of the law But the law is good iust and holy True it is But when we are in the matter of iustification there is no time or place to speake of the law but the question is what Christ is and what benefite he hath brought vnto vs Christ is not the law he is not my worke or the worke of the law he is not my charitie my chastitie my obedience my pouerty but he is the Lord of life and death a Mediatour a Sauiour a redemer of those that are vnder the law and sinne In him vve are by faith and he in vs. This bridegrome must be alone with the bride in his secrete chamber all the seruants and family being put apart But afterwards when the dore is open and he cometh forth then may the seruauntes and haÌ„dmaides returne to minister vnto them Then may charitie and good workes beginne to doe their office Let vs learne therefore to discerne all lawes yea euen the law of God and all workes from faith and from Christ that we may define Christ rightly and know that he is not the law and therfore he is no exactor of the law and workes but he is the lambe of God that taketh avvay the sinnes of the vvorld This doth faith alone lay hold of and not charitie which notwithstanding as a certaine thankfulnes must follow faith Wherefore victory ouer sinne and death saluation and euerlasting life come not by the law nor by the workes of the law nor yet by the power of free will but by the Lord Iesus Christ only alone Verse 16. That vve might be iustified by faith in Christ and not by the vvorkes of the lavv Paule speaketh not here of the ceremoniall law onely as before we haue sayd but of the whole law For the ceremoniall law was as well the law of God as the morall law was As for example Circumcision the institution of the Priesthoode the seruice and ceremonies of the temple were commaunded of God no lesse then the ten commaundements Moreouer when Abraham was commaunded to offer vp his sonne Isaac in sacrifice it was a law This worke of Abraham pleased God no lesse then other works of the ceremoniall law did and yet was not he iustified by this work but by faith for the scripture saith Abraham beleued God and it vvas counted to him for righteousnes But since the reueiling of Christ say they the ceremoniall lawe killeth and bringeth death Yea so doth the lawe of the ten commaundements also without faith in Christe Moreouer there may no law be suffred to raigne in the conscience but onely the law of the spirite and life wherby we are made free in Christ from the lawe of the letter and of death from the workes therof and from all sinnes Not because the lawe is euill but for that it is not able to iustifie vs for it hath a plaine contrary effect and working It is an high and an excellent matter to be at peace with God and therefore in this case we haue neede of a farre other Mediatour then Moses or the lawe Here we must doe nothing at all but onely receaue the

Christ in so much that without circumcision and keping of the lawe they denied the iustification of faith for except ye be circumcised sayd they after the lawe of Moses ye can not be saued euen so at this day these straite exactors of the lawe besides the righteousnes of Faith doe require the keping of the commaundementes of God according to that saying Doe this and thou shalt liue Also If thou vvilt enter into life kepe the commaundemeÌ„ts Wherfore there is not one among them be he neuer so wise that vnderstandeth that difference betwene the lawe and grace But we put a difference and say that we do not here dispute whether we ought to doe good workes whether the law be good holy and iust whether it ought to be kept or no for this is an other maner of question But our question is concerning iustification and whether the lawe doe iustifie or no. This the aduersaries will not heare they will not aunswere to this question nor make any distinction as we doe but onely crie out that good workes ought to be done that the lawe ought to be obserued We know that well enough But because these are diuers and distinct matters we will not suffer them to be mingled together That good workes ought to be done we will hereafter declare when time shall serue But since we are nowe in the matter of iustification we set aside here all good workes for the which the aduersaries doe so earnestly striue ascribing vnto them wholy the office of iustifying which is to take from Christ his glory and to ascribe the same vnto workes Wherfore this is a strong argument which I haue oftentimes vsed to my great comfort If then vvhile vve seeke to be made righteous by Christ c. As though Paule should say If we being iustified by Christ are counted yet as not iustified and righteous but as sinners which are yet to be iustified by the lawe then may we not seeke iustification in Christ but in the law But if iustification cometh by the lawe then cometh it not by grace Now if iustification cometh not by grace but by the lawe what hath Christ done and wrought by his death by his preaching by his victorie which he hath obtained ouer the lawe sinne and death and by sending the holy Ghost We must coÌ„clude therfore that either we are iustified by Christ or else that we are made sinners culpable and giltie through him But if the lawe doe iustifie then can it not be auoided but needes it must folowe that we are made sinners through Christ and so Christ is a minister of sinne The case standing thus let vs then set downe this proposition Euery one that beleueth in the Lord Iesus Christ is a sinner and is giltie of eternall death and if he flie not vnto the lawe doing the workes thereof he shall not be saued The holy Scripture especially the new Testament maketh often mention of faith in Christ highly aduauÌ„ceth the same which saith that vvhosoeuer beleueth in him is saued perisheth not is not iudged is not confounded hath eternal life c. But contrariwise they say he that beleueth in him is condemned because he hath faith without works which doth condemne Thus doe they peruert all things making of Christ a destroyer and a murtherer and of Moses a Sauiour And is not this an horrible blasphemy so to teach that by doing good works thou shalt be made worthy of eternall life but by beleuing in Christ thou shalt be made culpable and giltie of eternall death that the law being kept accomplished saueth faith in Christ condeÌ„neth These selfe same words I grauÌ„t the aduersaries doe not vse but in very deede such is their doctrine For faith infused say they which properly they call faith in Christ doth not make vs free froÌ„ sinne but that faith which is furnished with charitie Hereof it followeth that faith in Christ without the law saueth vs not This is plainly to affirme that Christ leaueth vs in our sinnes and in the wrath of God and maketh vs giltie of eternall death On the other side if thou keepe the law and doe the works therof then faith iustifieth thee because it hath works without the which faith auaileth nothing Therefore works iustifie and not faith O horrible impietie What pernicious and cursed doctrine is this Paule therfore groundeth his Argument vpon an impossibilitie a sufficient diuision If we being iustified in Christ are yet found sinners and can not be iustified but by any other meane theÌ„ by Christ that is to witte by the law then can not Christ iustifie vs but he onely accuseth and condemneth vs and so consequently it followeth that Christ dyed in vaine and that these with other like places are false Behold the laÌ„be of God that taketh avvay the sinnes of the vvorld Also He that beleueth in him hath euerlasting life yea the whole scripture is false which beareth witnesse that Christ is the Iustifier and Sauiour of the world For if we be found sinners after that we be iustified by Christ it followeth of necessitie that they which fulfill the law are iustified without Christ If this be true theÌ„ are we either Turks or Ievves or TartariaÌ„s professing the name and word of God in outward shew but in deede and veritie vtterly denying Christ and his word It is greate impiety therfore to affirme that faith except it be adorned with charitie iustifieth not But if the aduersaries wil needes defend this doctrine why do they not then reiect faith in Christ altogether especially seing they make nothing els of it but a vaine qualitie in the soule which without Christ auaileth nothing why doe they not say in plaine wordes that workes doe iustifie and not faith Yea why doe they not generally denie not onely Paule but also the whole gospel as in very deede they do which attribute righteousnes to works and not to faith alone For if faith and works together doe iustifie then is the disputation of Paule altogether false which plainly prononceth that a man is not iustified by the deedes of the law but by faith alone in Iesus Christ Verse 17. Is Christ therefore the minister of sinne This is a kinde of speach vsed of the Hebrewes which Paule in the 2. Cor. 3. doth also vse Where he most diuinely and plainly speaketh of these two ministeries to witte of the letter and the spirite of the law and grace or of death and life And he saith that Moses the minister of the law hath the ministery of sinne as he calleth it and of death and condemnation For Paule is wont to geue reprochfull names vnto the law and among all the Apostles he onely vseth this maner of speach the other do not so speake And very necessary it is that such as are studious of the holy scripture should vnderstand this maner of speach vsed of the Apostle Now a

righteousnes and eternal life Wherfore Paule separateth Moses farre from Christ Let Moses then tary on the earth Let him be the Scholemaster of the letter and exactor of the law Let him torment and crucifie sinners But the beleuers sayth Paule haue an other Scholemaster in their conscience not Moses but Christ which hath abolished the lawe and sinne hath ouercome the wrath of God and destroyed death He biddeth vs that laboure and are oppressed with all kindes of euils to come vnto him Therefore when we flie vnto him Moses with his law vanisheth away so that his sepulcher can no where be seene sinne and death can hurt vs no more For Christ our instructor is Lord ouer the lawe sinne and death so that they which beleue in him are deliuered from the same It is therefore the proper office of Christ to deliuer from sinne and from death And this Paule teacheth and repeteth euery where We are condemned and killed by the law but by Christ we are iustified restored to life The lawe astonisheth vs and driueth vs from God but Christ reconcileth vs to God and maketh for vs an entraÌ„ce that we may boldly come vnto him For he is the Lambe of God that hath taken away the sinnes of the world Now if the sinne of the world be taken away then is it taken away from me also which doe beleue in him If sinne be taken away then is the wrath of God death and damnation taken away also And in the place of sinne succedeth righteousnes in the place of wrath reconciliation grace in the place of death life and in the place of damnation saluation Let vs learne to practise this distinction not in wordes onely but in life and liuely experience and with an inward feeling For where Christ is there must nedes be ioy of heart and peace of conscience For Christ is our reconciliation righteousnes peace life and saluation Briefly what so euer the pore afflicted coÌ„science desireth it findeth in Christ abundantly Now Paule goeth about to amplifie this argument and to perswade as foloweth Verse 18. For if I builde againe the things that I haue destroyed I make my selfe a trespasser As if he should say I haue not preached to this ende that I might build againe those thiÌ„gs which I once destroyed For if I should so do I should not onely labour in daine but should make my selfe also a traÌ„sgressor and ouerthrowe altogether as the false Apostles doe that is to say of grace and of Christ I should againe make the law and Moses contrariwise of the law and Moses I should make grace and Christ Now by the ministery of the Gospell I haue abolished sinne heauines of heart wrath and death For thus haue I taught Thy conscience O man is subiect to the law sinne and death from which thou canst not be deliuered either by men or Angels But now cometh the Gospell and preacheth vnto thee remission of sinnes by Iesus Christ who hath abolished the law and hath destroyed sinne and death Beleue in him so shalt thou be deliuered from the curse of the law and from the tyrannie of sinne and death thou shalt become righteous and haue eternall life Behold how I haue destroyed the law by the preaching of the Gospell to the end that it should not reigne in thy conscience any more For when the new Gest Christ Iesus cometh into the new house there to dwell alone Moses the old inhabiter must geue place vnto him and depart some whether els Also where Christ the new Gest is come to dwel there can sinne wrath death haue no place but there now dwelleth meere grace righteousnes ioy life true affiance and trust in the father now pacified and reconciled vnto vs gracious long suffering full of mercy for his sonne Christes sake Should I then driuing out Christ and destroying his kingdome which I haue planted through the preaching of the Gospell now build vp againe the law and sette vp the kingdome of Moses In deede this should I doe if I should teach circumcision and the obseruation of the law to be necessary to saluation as the false Apostles doe and by this meanes in the steede of righteousnes and life I should restore againe sinne and death For the law doth nothing els but vtter sinne procure Gods wrath kill and destroy What are the Papists I pray you yea the best of them all but destroyers of the kingdome of Christ and builders vp of the kingdome of the Deuill and of sinne of wrath and eternall death Yea they destroy the church which is Gods building not by the law of Moses as did the false Apostles but by mens traditions and doctrines of Deuils And euen so the fantasticall heads which are at this day and shall come after vs doe destroy and shall destroy those things which we haue built doe build and shall build vp againe those things which we haue destroyed But we by the grace of Christ holding the article of iustification doe assuredly know that we are iustified and reputed righteous before God by faith onely in Christ Therfore we doe not mingle the law and grace faith and works together but we separate them farre asunder And this distinction or difference betwene the law and grace let euery man that feareth God marke diligently and let him suffer the same to take place not in letters and syllables but in practise 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 iudge rightly and say well all these things will I gladly doe What then followeth Thou shalt then be saued and obtaine euerlasting life Nay not so I graunt in deede that I ought to do good workes patiently to suffer troubles and aflictioÌ„s and to shee l my bloud also if neede be for Christes cause but yet am I not iustified neither doe I obtaine saluation therby We must not therfore draw good workes in to the article of iustification as the Monkes haue done which say that not only good works but also the punishments and torments which malefactors suffer for their wicked deedes doe deserue euerlasting life For thus they comfort them when they are brought to the gallowes or place of execution Suffer willingly and patiently this shamefull death which if thou do thou shalt deserue remission of thy sinnes and euerlasting life What an horrible thing is this that a wretched theefe a murtherer a robber should be so miserably seduced in that extreame anguish and distresse that euen at the very point of death when he is now ready to be hanged or to haue his head cut of he should refuse the Gospell and sweete promises in Christ which are onely able to bring comforte and saluation and should be commaunded to hope for pardon of his sinnes if he willingly and patiently endure that opprobrious death which he suffereth

for his mischeuous deedes What is this els but to heape vpon him that is already most miserably afflicted extreme perdition and destruction and through a false confidence in his owne death to shew him the ready way to hell Hereby these hypocrites doe plainely declare that they neither teache nor vnderstande one letter or syllable concerning grace the Gospell or Christ They retaine onely in outwarde shewe the name of the Gospell and of Christ that they may begile the heartes of the people Notwithstanding they denying and reiecting Christ in deede doe attribute more to the traditions of men then to the Gospell of Christ Which thing to be true so many kindes of false worshippe so many religious orders so many ceremonies and so many wilworkes doe witnesse All which things were instituted as auailable to deserue grace righteousnes and euerlasting life In their confessions they make no mention of faith or the merite of Christ but teach and set forth the satisfactions and merits of men as it may plainly appeare in this forme of absolution I speake nothing here of other matters which the Monkes vsed among themselues yea and such as would be counted more deuout and more religious then others which I thinke good here to sette downe that our posteritie may see howe greate and howe horrible the kingdome of the Pope is The forme of a Monkish absolution God forgeue thee my brother The merite of the passion of our Lord Iesus Christ and of blessed Saincte Mary alwaies a virgine and of all the Saincts the merite of thine order the streitnes of thy religion the humilitie of thy confession the contrition of thy hart the good workes which thou hast done and shalt doe for the loue of our Lord Iesus Christ be vnto thee auaileable for the remission of thy sinnes the encrease of desert and grace and the reward of euerlasting life Amen Ye heare the merite of Christ mencioned in these words but if ye weye them well ye shall perceaue that Christ is there altogether vnprofitable and that the glory and name of a iustifier and Sauiour is quite taken from him and geuen to Monkish merites Is not this to take the name of God in vaine Is not this to confesse Christ in wordes and in very deede to deny his power and blaspheme his name I my selfe also was once entangled with this errour I thought Christ to be a iudge although I confessed with my mouth that he suffered and died for mans redemption and ought to be pacified by the obseruation of my rule and order Therfore when I prayed or when I said Masse I vsed to adde this in the end O Lord Iesus I come vnto thee I pray thee that these burthens and this streitnes of my rule and religion may be a full recompence for all my sinnes But now I geue thankes vnto God the father of all mercies which hath called me out of darkenes vnto the light of his glorious Gospell hath geuen vnto me plentifull knowledge of Christ Iesus my lord for whose sake I couÌ„t al things to be but losse yea I esteme them but as dunge that I may gaine Christ and that I may be found in him not hauing mine owne righteousnes out of the rule of Augustine but that righteousnes which cometh by faith in Christ Vnto whom with the father the holy ghost be praise and glory world without end Amen We conclude therefore with Paule that we are iustified by faith onely in Christ without the law Now after that a man is once iustified and possesseth Christ by faith and knoweth that he is his righteousnes and life doubtles he will not be idle but as a good tree he wil bring forth good frutes For the beleuing man hath the holy Ghost and wher the holy Ghost dwelleth it will not suffer a man to be idle but stirreth him vp to all exercises of pietie and godlines and of true religion to the loue of God to the patient suffering of afflictions to praier to thankes geuing to the exercise of charitie towards all men Hitherto we haue handled the first argument wherin Paule contendeth that either we can not be iustified by the law or els that Christ must needes be the minister of sinne But this is impossible wherefore we conclude that iustification cometh not by the law Of this place we haue largely entreated as it is well worthy and yet can it not be caught and setforth sufficiently Verse 19. For I through the lavv am deade to the lavv that I might liue vnto God. These are maruelous words and vnknowne kindes of speach which mans reason can in no wise vnderstand And although they be but few yet are they vttered with greate zeale and vehemencie of spirite and as it were in greate displeasure As if he should say why doe ye boast so much of the law wherof in this case I will be ignoraunt But if ye will needes haue the law I also haue the law Wherfore as though he were moued through indignation of the holy Ghost he calleth grace it selfe the law geuing a new name to the effect and working of grace in contempt of the law of Moses and the false Apostles which contended that the law was necessary to iustification and so he setteth the law against the law And this is a sweete kind of speach and full of consolation when in the scriptures and specially in Paule the law is set against the law sinne against sinne death against death captiuitie against captiuitie hell against hell the altar against the altar the lambe against the lambe the passeouer against the passeouer In the .8 to the Romaines it is sayd For sinne he condemned sinne Psal. 68. and Ephes 4. He hath led captiuitie captiue Hosee 13. O death I vvill be thy death O hel I vvill be thy destruction So he saith here that through the lawe he is dead to the lawe As if he sayd The lawe of Moses accuseth and condemneth me but against that accusing and condemning lawe I haue an other lawe which is grace and libertie This lawe accuseth the accusing law and condemneth the condemning law So death killeth death but this killing death is life it selfe But it is called the death of death by abundance of spirite or vehement indignation against death So righteousnes boroweth the name of sin because it condemneth sin this coÌ„demning of sin is true righteousnes And here Paule semeth to be an heretike yea of all heretikes the greatest his heresie is straunge and monstrous For he sayth that he being dead to the lavv liueth to God. The false apostles taught this doctrine Except thou liue to the lawe thou art dead to God that is to say vnlesse thou liue after the lawe thou art dead before god But Paule sayeth quite contrary If thou be not dead to the law thou canst not liue to God. The doctrine of our aduersaries at this day is

like to the doctrine of the false apostles of that time If thou wilt liue to God say they liue to the law or after the law But contrariwise we say If thou wilt liue to God thou must be vtterly dead to the law Mans reason and wisedom vnderstandeth not this doctrine therefore it teacheth alwayes the contrary that is If thou wilt liue vnto God thou must kepe the law for it is wryten Do this and thou shalt liue And this is a speciall principle amongst all Diuines he that liueth after the law liueth vnto god Paule sayth the contrary that is we can not liue vnto God vnlesse we be throughly dead to the law Wherfore we must mount vp to this heauenly altitude that we may be assured that we are far aboue the law yea that we are vtterly dead vnto the law Now if we be dead vnto the law then hath the law no power ouer vs as also it hath no power ouer Christ who hath deliuered vs from the same that we might liue vnto god All these things tende to this ende to proue that we are not iustified by the lawe but by faith onely in Iesus Christ And here Paule speaketh not of the ceremoniall lawe onely as before we haue declared more at large but of the whole law whether it be ceremoniall or morall which to a Christian is vtterly abrogate for he is dead vnto it Not that the lawe is vtterly taken away nay it remaineth liueth and raigneth still in the wicked But a godly man is dead vnto the lawe like as he is dead vnto sinne the Deuill death and hell which notwithstanding doe still remaine and the world with all the wicked shall still abide in them Wherfore when the Papist vnderstandeth that the ceremoniall lawe onely is abolished vnderstand thou that Paule and euery Christian is dead to the whole lawe and yet the lawe remaineth still As for example Christ rising from death is free from the graue and yet the graue remaineth stil Peter is deliuered from the prison the sicke of the palsey from his bed the yong maÌ„ from his coffen the maiden from her couch and yet the prison the bed the coffen the couch doe remaine still Euen so the lawe is abolished when I am not subiect vnto it the law is dead when I am dead vnto it yet it remaineth still But because I die vnto it by an other law it dieth also vnto me As the graue of Christ the prison of Peter the couch of the maiden c. do still remaine and yet Christ by his resurrection dieth to the graue Peter by his deliueraunce is freed from the prison and the maid through life is deliuered from the couch Wherfore these words I am dead to the lavv are very effectuall For he sayeth not I am free from the law for a time or I am Lord of the lawe but simplie I am dead to the lawe that is to say I haue nothing to do with the law Paule could haue vttred nothiÌ„g more effectually against iustification of the law then to say I am dead to the law that is I care nothing at all for the law therfore I am not iustified by it Now to die to the law is not to be bound to the law but to be free from the law not to know it Therfore let him that will liue to God endeuour that he may be found without the law let him come out of the graue with Christ The souldiers were astonished wheÌ„ Christ was risen out of the graue and they also which saw the maiden raised vp from death to life were amazed So mans reason and wisedom is astonished and becometh foolish when it heareth that we are not iustified except we be dead to the law for it is not able to reach vnto this mysterie But we know that when we apprehend Christ by faith inwardly in conscience we enter into a certain new law which swaloweth vp the old law that held vs captiues As the graue in which Christ lay dead after that he was risen againe was voide and emptie and Christ vanished away so when I beleue in Christ I rise againe with him and die to my graue that is to say the lawe which held me captiue So that now the law is voide and I am escaped out of my prison and graue that is to say the lawe Wherefore the lawe hath no right to accuse me or to hold me any longer for I am risen againe It is necessary that mens consciences should be diligently instructed that they may wel vnderstand the difference betwene that righteousnes of the law grace The righteousnes of grace or the libertie of coÌ„science doth in no wise pertaine to the flesh For the flesh may not be at liberty but must remaine in the graue the prison the couch it must be in subiection to the law and exercised by the Egyptians But the christian coÌ„science must be dead to the law that is to say free from the law must haue nothing at all to doe with it It is good to know this for it helpeth very much to the comforting of poore afflicted consciences Wherfore when you see a man terrified and cast downe with the sense and feeling of his sinne say vnto him Brother thou doest not rightly distinguish Thou placest the lawe in thy conscience which should be placed in the flesh Awake arise vp and remember that thou must beleue in Christ the conquerour of the lawe and sinne With this faith thou shalt mount vp aboue and beyond the lawe into that heauen of grace where is no law nor sinne And albeit the law sinne doe still remaine yet they pertaine nothing to thee for thou art dead to the lawe and sinne This is easily sayd but blessed is he which knoweth howe to lay sure hold on these things in time of distresse that is which can say when sinne ouerwayeth him and the law accuseth him what is this to me O lawe that thou accusest me and sayest that I haue committed many sinnes In deede I graunt that I haue committed many sinnes yea and yet stil I doe commit sinnes daily without number This toucheth me nothing I am now deafe and can not heare therefore thou talkest to me in vaine for I am dead vnto thee But if thou wilt needes dispute with me as touching my sinnes get thee to the flesh and members my seruaunts teach them exercise and crucifie them But trouble not me Conscience which am a Ladie and a Queene and haue nothing to doe with thee for I am dead to thee and now I liue to Christ with whom I am vnder an other lawe to witte the lawe of grace which ruleth ouer sinne and the lawe By what meanes By faith in Christ as Paule declareth hereafter But this semeth a straunge and a wonderfull definition that to liue to the lawe is to die to God and to die to the lawe is to liue to god

These two propositions are cleane contrary to reason and therefore no craftie Sophister or lawworker can vnderstand them But learne thou the true vnderstanding thereof He that liueth to the lawe that is seketh to be iustified by the workes of the lawe is and remaineth a sinner therfore he is dead condemned For the law can not iustifie and saue him but accuseth terrifieth killeth him Therfore to liue vnto the law is to die vnto God and contrariwise to die to the law is to liue vnto god Wherefore if thou wilt liue vnto God thou must die to the lawe but if thou wilt liue to the lawe thou shalt die to god Now to liue vnto God is to be iustified by grace or by faith for Christes sake without the lawe and workes This is then the proper and true definition of a Christian that he is the childe of grace and remission of sinnes because he is vnder no lawe but is aboue the lawe sinne death and hell And euen as Christ is free from the graue and Peter from the prison so is a Christian free from the lawe And such a respect there is betwene the iustified conscience and the lawe as is betwene Christ raised vp from the graue and the graue and as is betwene Peter deliuered from the prison and the prison And like as Christ by his death and resurrection is dead to the graue so that it hath now no power ouer him nor is able any loÌ„ger to holde him but the stone being rolled away the seales broken and the kepers astonished he riseth againe and goeth away without any let and as Peter by his deliueraunce is freed from the prison goeth whether he will euen so the conscience by grace is deliuered from the law So is euery one that is borne of the spirite But the flesh knoweth not from whence this cometh nor whether it goeth for it can not iudge but after the lawe But on the contrary the spirite sayeth let the law accuse me let sinne and death terrifie me neuer so much yet I doe not therfore despaire for I haue the lawe against the lawe sinne against sinne and death against death Therefore when I feele the remorse and sting of conscience for sinne I behold that brasen serpent Christ hanging vppon the crosse There I finde an other sinne against my sinne which accuseth and deuoureth me Now this other sinne namely in the flesh of Christ which taketh away the sinnes of the world is almightie it condemneth and swaloweth vp my sinne So my sinne is condemned by sinne that is by Christ crucified vvho is made sinne for vs that vve might be made the righteousnes of God through him In like maner I finde death in my flesh which afflicteth and killeth me but I haue in me a contrary death which is the death for this death crucifieth and swaloweth vp my death These things be not done by the lawe or workes but by Christ crucified vppon whose shoulders lie all the euils of mankinde the lawe sinne death the Deuill and hell and all these doe die in him for by his death he hath killed them But we must receaue this benefite of Christ with a sure faith For like as neither the lawe nor any worke thereof is offered vnto vs but Christ alone so nothing is required of vs but Faith alone whereby we apprehend Christ and beleue that our sinnes and our death are condemned and abolished in the sinne and death of Christ Thus haue we alwayes most certaine and sure arguments which necessarily conclude that iustification cometh by faith alone For how should the lawe and workes auaile to iustification seeing that Paule is so earnest both against the lawe and workes and sayeth plainely that we must be dead to the lawe if we will liue to god But if we be dead to the lawe and the lawe be dead to vs then hath it nothing to doe with vs How then should it auaile any thing at all to our iustification Wherefore we must needes say that we be iustified by grace alone or by faith alone in Christ without the lawe and workes This the blinde Sophisters doe not vnderstand and therefore they dreame that Faith iustifieth not except it doe the workes of charitie By this meanes Faith which beleueth in Christ becometh vnprofitable and of none effect for the vertue of iustifying is taken from it except it be furnished with charitie But let vs nowe set aparte the lawe and charitie vntil an other time let vs rest onely vpon the poynt of this present matter which is this that Iesus Christ the sonne of God died vpon the crosse did beare in his body my sinnes the lawe death the Deuill and hell These inuincible enemies and tyrannes doe oppresse vexe and trouble me and therefore I am carefull howe I may be deliuered out of their handes iustified and saued Here I finde neither lawe worke nor charitie which is able to deliuer me from their tyrannie There is none but the Lord Iesus onely and alone which taketh away the lawe killeth and destroyeth my death in his body and by this meanes spoyleth hell iudgeth and crucifieth the Deuill and throweth him downe into hell To be briefe all the enemies which did before torment and oppresse me Christ Iesus hath brought to naught Hath spoyled them and made a shevv of them openly triumphing by him selfe ouer them in such sort that they can nowe rule and raigne no more ouer me but are constrained to obey me By this we may plainely see that there is nothing here for vs to doe Onely it belongeth vnto vs to heare that these things haue bene wrought and done in this sort and by faith to apprehend the same And this is the true formed and furnished faith in dede Now when I haue thus apprehended Christ by faith and through him am dead to the lawe iustified from sinne deliuered from death the deuill and hell then I doe good works I loue God I geue thankes to him I exercise charitie towardes my neighbour But this charitie or workes folowing do neither forme nor adorne my faith but my faith formeth and adorneth charitie This is our diuinitie which seemeth straunge and maruelous or rather foolish to carnall reason to witte that I am not onely blinde and deafe to the lawe yea deliuered and freed from the law but also wholy dead vnto the same This sentence of Paule Through the lavv I am dead to the lavv is full of consolation Which if it may enter into a man in due season take sure hold in his heart with good vnderstanding it may so worke that it will make him able to stand against all daungers of death and all terrours of conscience and sinne although they assaile him accuse him and would driue him to desperation neuer so much True it is that euery man is tempted if not in his life yet at his death There when the law accuseth

vnto the law or vnto works or to the carnal generation of the fathers For not by the law but by the righteousnes of faith the promise was made vnto Abraham that he should be heire of the world that is to say that in his seede all the nations of the earth should be blessed and that he should be called the father of nations And lest the Iewes should falsly interpret this word Nations applying it vnto themselues alone the scripture preuenteth this and saith not onely a father of nations but a father of many nations haue I made thee Therefore Abraham is not onely the father of the Iewes but also of the Gentiles Hereby we may plainly see that the children of Abraham are not the childreÌ„ of the flesh but the children of faith as Paule Rom. 4. declareth vvho is the father of vs all as it is vvritten I haue made thee a father of many nations euen before God vvhom he did beleue So that Paule maketh two Abrahams a begetting Abraham and a beleuing Abraham Abraham hath children and is a father of many nations Where before God where he beleueth not before the world where he begetteth For in the world he is the child of Adam a sinner or which is more a worker of the righteousnes of the law liuing after the rule of reason that is after the manner of men but this pertaineth nothing to the beleuing Abraham This example then of the beleuing Abraham comprehendeth also the holy scripture which saith that we are counted righteous by faith This argument therfore is strong and mightie two manner of waies both for the example of Abraham also for the authority of the scripture Verse 8. For the scripture foreseing that God vvould iustifie the Gentiles through faith These things doe pertaine to the former argument As if he should say Ye Iewes doe glory in the law aboue measure ye highly commend Moses because God spake vnto him in the bush c As the Iewes doe proudly bragge against vs as I haue my selfe at sundry times heard saying ye Christians haue Apostles ye haue a Pope and ye haue Bishops but we Iewes haue Patriarkes Prophets yea we haue God him selfe who spake vnto vs in the bush in Sinai where he gaue vnto vs the law and in the temple c. Such a glory and such an excellent testimony alledge ye for your selues against vs if ye can To this aunswereth Paule the Apostle of the Gentiles This your proude bragging boasting is to no purpose For the scripture preueÌ„ted it foresaw long before the law that the Gentiles should not be iustified by the law but by the blessing of Abrahams seede which was promised vnto him as Paule saith afterwards .430 yeares before the law was giuen Now the law being geuen so many yeares after could not empech or abolish this promise of the blessing made vnto Abraham but it hath continued firme and shall continue for euer What can the Iewes aunswere to this This argument grounded vpon the certaintie of time is very strong The promise of blessing is geuen vnto Abraham .430 yeares before the people of Israell receaued the law For it is said to Abraham Because thou hast beleued God and hast geuen glory vnto him therefore thou shalt be a father of many nations There Abraham by the promise of God is appointed a father of many nations and the inheritaunce of the world for his posteritie and issue after him is geuen vnto him before the law was published Why doe ye then bragge O ye Galathians that ye obtaine forgeuenes of sinnes and are become children and doe receaue the inheritaunce through the law which followed a long time that is to say .430 yeares after the promise Thus the false Apostles did aduaunce the law and the glory therof aboue measure but the promise made vnto Abraham .430 yeares before the law was geuen they neglected and despised and would in no wise know that Abraham of whom they gloried notwithstanding as the father of their whole nation being yet vncircumcised and liuing so many ages before the law was made righteous by no other meanes then by faith onely as the scripture most plainly witnesseth Abraham beleued God and it vvas counted to him for righteousnes Afterwards when he was now accounted righteous because of his faith the scripture maketh mention of circumcision in the .17 of Genesis where it saith This is my couenaunt vvhich ye shall keepe betvvene me and you c. With this argument Paule mightely conuinceth the false Apostles and sheweth plainely that Abraham was iustified by faith onely both without and before circumcision and also .430 yeares before the lawe This selfe same argument he handleth in the fourth chapter to the Romaines to witte that righteousnes was imputed to Abraham before Circumcision and that he was righteous being yet vncircumcised much more then was he righteous before the law Therefore saith Paule the scripture did well prouide against this your glorious bragging of the righteousnes of the law and workes When before Circumcision and before the law For the law was geuen 430. yeares after the promise whereas Abraham was not only iustified without the lawe and before the lawe but also deade and buried and his righteousnes without the lawe did not onely flourish vntill the lawe but also shall flourish euen to the end of the world If then the father of the whole Iewish nation was made righteous without the lawe and before the lawe much more are the children made righteous by the same meanes that their father was Therfore righteousnes cometh by faith onely and not by the law Verse 8. Preached the Gospell before vnto Abraham saying in thee shall all the Gentiles be blessed The Iewes doe not onely lightly passe ouer but also doe deride and with their wicked gloses doe corrupt these excellent and notable sentences Abraham beleued God c. I haue appointed thee a father c and such like which highly commend faith containe promises of spirituall things For they are blinde hard harted and therfore they see not that these places do entreate of faith towards God and of righteousnes before god With like malice also they dallye out this notable place of the spirituall blessing In thee all the nations of the earth shal be blessed For say they to blesse signifieth nothing els but to praise to pray for prosperitie and to be glorious in the sight of the world After this manner they say that the Iew which is borne of the seede of Abraham is blessed and the proselyte or straunger which worshipeth the God of the Iewes and ioyneth himselfe vnto them is also blessed Therefore they thinke that Blessing is nothing els but praise and glory in this world that is to say that a man may glory and vaunte that he is of the stocke and familie of Abraham But this is to corrupt and peruert the

throughout the whole world Therefore whatsoeuer is without that Blessing is accursed And this Paul sheweth plainly when he sayth Verse 10. For as many as are of the vvorks of the lavv are accursed Here ye see that the Curse is as it were a floude swallowing vp whatsoeuer is without Abraham that is to say without faith and the promise of the Blessing of Abraham Now if the law it selfe geuen by Moses at the coÌ„mauÌ„dement of God maketh them subiect to the Curse which are vnder it much more shall the lawes and traditions deuised by mans braine doe the same He therefore that will auoid the Curse must lay hold vpon the promise of Blessing or vpon the faith of Abraham or els shall he abide vnder the Curse Vpon this place therefore shal be blessed in thee it followeth that all nations whether they were before Abraham in his time or after him are accursed shall remaine vnder the Curse for euer vnlesse they be blessed in the faith of Abraham vnto whom the promise of Blessing was geuen to be published by his seede throughout the whole world To know these things it is very necessary for they helpe greatly to comfort troubled and afflicted consciences moreouer they teach vs to separate the righteousnes of Faith from the righteousnes of the flesh or ciuill righteousnes For we must note that Paule here is in hande not with a matter of policie but with a matter diuine and spirituall before God lest any mad braine should cauill and say that he curseth and coÌ„demneth politike lawes and Magistrates Here all the Sophisters and popish Scholemen are dumme and can say nothing Therefore the readers must be admonished that in this place ther is nothing handled as touching ciuill lawes or touching manners and matters politicall which are the ordinaunces of God and good thinges and the scripture elsewhere approueth and commendeth the same but of a spirituall righteousnes by which we are iustified before God and are called the children of God in the kingdom of heauen To be briefe there is nothing handled here concerning the bodily life but concerding euerlasting life where no blessing is to be hoped for or righteousnes to be sought either through the law or traditions or whatsoeuer can be named in this life besides the promise of Abrahams Blessing Let ciuill lawes and ordinaunces abide in their right place and order let the magistrate make good and notable lawes yet notwithstanding they deliuer no man from the Curse of Gods law The kingdome of Babylon ordained of God and by him committed vnto Kings had excellent lawes and all nations were commaunded to obey them notwithstanding this obedience of the lawes did not saue it from the Curse of the lawe of god In like manner we obey the lawes of Princes and magistrates but we are not thereby made righteous before God For here we are in an other matter It is not without cause that I doe so earnestly vrge this distinction For it is very necessary to knowe it Albeit there are very fewe that doe marke it and vnderstand it in deede Againe the confounding and mingling together of the heauenly and ciuill righteousnes is very easie In the ciuill righteousnes we must haue regarde to lawes and workes but in the spirituall diuine and heauenly righteousnes we must vtterly reiect all lawes and workes and set the onely promise and Blessing before our eies which layeth before vs Christ the geuer of this Blessing and of grace and our onely Sauiour So that this spirituall righteousnes secluding the law and all workes looketh only vnto the grace and blessing which is geuen by Christ as it was promised to Abraham and of him beleued Hereby we may plainely see that this argument is inuincible For if we must hope to receaue this blessing by Christ alone then it must needes followe of the contrary that it is not receaued by the law For the blessing was geuen to faithful Abraham before the law and without the law Now like as Abraham beleued in Christ to come the geuer of the Blessing so and by the same faith we beleue in Christ being come and so are we now iustified by faith as Abraham was then iustied by faith They therfore which are vnder the lawe are not blessed but doe remaine vnder the Curse This the Pope and his proude Prelates neither doe nor can beleue neither can they abide this doctrine Yet must we not holde our peace but must coÌ„fesse the truth and say that the Papacie is accursed yea all the lawes and ciuill ordinaunces of the Emperour are accursed For according to Paule whatsoeuer is without the promise and faith of Abraham is accursed When our aduersaries heare this by and by they peruert and sclauÌ„der our words as though we taught that the Magistrates should not be honoured but that we raise vp seditions against the Emperour that we condemne all lawes that we ouerthrow and destroy common weales c. But they doe vs greate wronge For we put a difference betwene the corporall and the spirituall Blessing and we say that the Emperour is blessed with a corporall blessing For to haue a kingdom lawes and ciuill ordinaunces to haue a wife children house and landes is a blessing For all these thinges are the good creatures and giftes of God. But we are not deliuered from the euerlasting Curse by this corporall blessing which is but temporall and must haue an ende Therefore we condemne not lawes neither doe we stirre vp sedition against the Emperour but we teach that he must be obeied that he must be feared reuerenced and honoured but yet ciuily But when we speake of the blessing after the manner of Diuines then we say boldely with Paule that all thinges which are without the faith and promise of Abraham are accursed and abide vnder that heaueÌ„ly and euerlasting Curse For ther we must looke for an other life after this an other Blessing after this corporall Blessing To conclude we say that all corporall things are the good creatures of god Therefore as I haue said to haue wife children goodes to haue politike lawes and orders are the good blessings of God in their place that is to say they are temporall blessings belonging to this life But these blessinges the Iusticiaries and Lawworkers of all ages as the Iewes Papists Sectaries and such like do confound and mingle together For they put no difference betweene corporall and spirituall blessings Therefore they say We haue a lawe and this lawe is good holy and righteous therefore we are iustified through it Who denieth but that the lawe is good holy righteous And yet is it also the lawe of malediction of sinne of wrath and of death Therfore we make here a distinction betweene the corporall and spirituall Blessing say that God hath a double Blessing one corporall for this life and an other spirituall for the euerlasting life Therfore to haue ritches

children and such like we say it is a blessing but in his degree that is to say in this life present But as touching life euerlasting it is not enough to haue corporall blessings for the very wicked doe therein abound moste of all It is not sufficient that we haue ciuill righteousnes or the righteousnes of the law for therein also the wicked doe specially flourish These things God distributeth in the world freely bestoweth them both vpon the good and bad like as he suffereth the Sunne to rise both vpon the good and the euill and sendeth raine vpon the righteous and vnrighteous for he is liberall vnto all And to him it is a small matter to put all creatures vnder the feete of the wicked The Creature is subiect to vanitie not of his ovvne vvill Rom. 8. They therfore which haue but onely these corporall blessings are not the children of God blessed before God spiritually as was Abraham but they are vnder the Curse as Paule here sayth VVhosoeuer is vnder the vvorkes of the lavv is vnder the Curse Paule might haue sayd by a generall proposition Whatsoeuer is without faith is vnder the Curse He sayth not so but he taketh that which besides faith is the best the greatest and most excellent among all corporall blessings of the world to witte the lawe of god That lawe sayth he in deede is holy and geuen of God notwithstanding it doth nothing else but make all men subiect to the Curse and keepe them vnder the same Nowe if the lawe of God doe make men subiect to the Curse much more doe the inferior lawes and blessings And that it may be plainly vnderstand what Paule calleth it to be vnder the Curse he declareth by this testimonie of the scripture saying Verse 10. For it is vvrytten Cursed is euery man that continueth not in all things vvhich are vvrytten in the booke of the lavve to doe them Paule goeth about to proue by this testimonie taken out of the 27. of Deuteronomie that all men which are vnder the lawe or vnder the workes of the law are accursed or vnder the Curse that is to say vnder sinne the wrath of God and euerlasting death For he speaketh not as I haue sayd before of a corporall but of a spirituall Curse which must needes be the Curse of euerlasting death and hell fire And this is a wonderfull maner of prouing For Paule proueth this affirmatiue sentence which he boroweth out of Moses VVhosoeuer are of the vvorkes of the lavve are vnder the Curse by this negatiue Cursed is euery one that abideth not in all things c. Now these two sentences of Paule and Moises seeme cleane contrary Paule sayeth whosoeuer shall doe the workes of the lawe is accursed Moses sayth who so euer 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 proued by the other In deede no man can well vnderstand this place vnlesse he also know and vnderstand the article of iustification Paule no dout being among the Galathians had before more largely entreated of this matter for else they could not haue vnderstand it seeing he doth here but touche it by the way But because they had heard him declare the same vnto them before they being now againe put in minde thereof doe call it to remembraunce And these two sentences are not repugnant but doe very well agree We also doe teach in like maner That the hearers of the lavve are not righteous before God but the doers of the lavve shall be iustified Rom. 2. And contrariwise They that are of the vvorkes of the lavv are vnder the Curse For the article of iustification teacheth that whatsoeuer is without the faith of Abraham is accursed And yet notwithstanding the righteousnes of the lawe must be fulfilled in vs Rom. 8. To a man that is ignoraunt of the doctrine of Faith these two sentences seeme to be quite contrary Wherfore aboue all things we must marke wel whervpon Paule entreateth in this place wherabout he goeth and how he looketh into Moses He is here as before I haue often sayd in a spirituall matter seperated from policie and from all lawes and he looketh into Moises with other eyes then the hypocrites false apostles do and expoundeth the law spiritually Wherfore the whole effect of the matter consisteth in this worde to doe Now to doe the lawe is not onely to doe it outwardly but to doe it truely perfectly There be two sortes then of doers of the law The first are they which are of the workes of the lawe against whom Paule striueth throughout all this Epistle The other sort are they which are of Faith of whom we will speake hereafter Nowe to be of the lawe or of the workes of the lawe and to be of Faith are quite contrary yea euen as contrary as God and the Deuill sinne and righteousnes death and life For they are of the lawe which would be made righteous by the lawe They are of faith which doe assuredly trust that they are made righteous through onely mercy for Christes sake He which sayeth that righteousnes is of faith curseth and condemneth the righteousnes of workes Contrariwise he which sayth that righteousnes is of the lawe curseth and condemneth the righteousnes of faith Therfore they are altogether contrary the one to the other He that considereth this shall easely vnderstand that to performe the lawe is not to do that which is commaunded in the law in outward shew only as the hypocrites imagine but in spirit that is to say truly and perfectly But where shall we finde him that will so accomplish the lawe Let vs see him and we will praise him Here our aduersaries haue their aunswer ready saying The doers of the lavve shal be iustified Rom. 2. Very well But let vs first define who be these doers of the law They call him a doer of the law which doeth the workes of the lawe and so by those workes going before is made righteous This is not to doe the lawe according to Paule for as I haue said to be of the works of the law and to be of faith are coÌ„trary things Therfore to seeke to be iustified by the workes of the lawe is to denie the righteousnes of faith Wherfore these Iusticiaries and Lawworkers when they doe the lawe euen in so doing denie the righteousnes of Faith and sinne against the first the second and thirde commaunment yea euen against the whole lawe For God commaundeth that we should worshippe him in Faith and in the feare of his name These on the contrary make righteousnes of workes without faith and against faith therefore in that they doe the lawe they doe cleane contrary to the lawe and sinne most deadly For they deny the righteousnes of God his mercy his promises they deny Christ withal his

benefits in their heart they stablish not the righteousnes of the lawe which they vnderstand not and much lesse doe it but a meere fantasie and Idoll of the law Therfore we must needes say that not onely in doing of the lawe they performe it not but also they sinne and deny the diuine Maiestie in all his promises And to this ende the lawe was not geuen Wherefore they not vnderstanding the lawe abuse the lawe and as Paule sayeth They being ignoraunt of the righteousnes of God and going about to stablish their ovvne righteousnes haue not submitted them selues to the righteousnes of god Rom. 10. For they are blinde and know not how they ought to iudge of faith and of the promises and therfore without all vnderstaÌ„ding they rush into the Scripture taking holde but of one part therof to wit the law this they imagine that they are able to fulfill by works But this is a very dreame a bewytching and illusion of the heart and that righteousnes of the lawe which they thinke they doe fulfill is nothing else in very deede but Idolatrie and blasphemie against god Therfore it can not be but they must needes abide vnder the Curse It is impossible therfore that we should doe the law in such forte as they imagine much lesse that we should be iustified therby This thing first the lawe it selfe specifieth which hath a cleane contrary effecte For it increaseth sinne it worketh wrath it accuseth it terrifieth and condemneth How then should it iustifie Moreouer the promise also sheweth the very same thing For it was sayd vnto Abraham In thee shall all the nations of the earth be blessed There is no blessing therfore but in the promise of Abraham and if thou be without that promise thou art vnder the Curse If thou be vnder the Curse thou fulfillest not the lawe because thou art vnder sinne the Deuill and euerlasting death all which doe assuredly follow the Curse To conclude If righteousnes should come by the lawe then should the promise of God be in vaine and in vaine should he poure out his blessing in so great aboundance Therefore when God sawe that we could not fulfill the lawe he prouided for this long before the lawe 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 lawe but through the promise made vnto Abraham They therefore that lay holde on the lawe and seeke to be iustified therby despising the promise are accursed Wherfore to doe is first of all to beleeue and so through faith to performe the lawe We must first receaue the holy Ghoste wherewith we being lightened and made newe creatures begin to doe the lawe that is to say to loue God and our neighbour But the holy Ghost is not receaued through the law for they which are vnder der the lawe as Paule sayth are vnder the Curse but by the hearing of faith that is to say through the promise We must be blessed only with Abraham in the promise made vnto him and in his faith Therefore before all things we must heare and receaue the promise which setteth out Christ and offereth him to all beleuers and when they haue taken holde vpon him by faith then the holy Ghost is geuen vnto them for his sake Then doe they loue God and their neighbour then doe they good works and carie the crosse patiently This is to doe the law truely and in deede otherwise the law remaineth alwaies vndone Wherfore if thou will define truely and plainly what it is to do the law it is nothing els but to beleeue in Iesus Christ and when the holy Ghost is receaued through faith in Christ to worke those things which are commaunded in the lawe and otherwise we are not able to performe the lawe For the scripture saith that there is no blessing without the promise no not in the lawe It is impossible therefore to performe the law without the promise for the Blessing must needes goe withall which is the preaching publishing of Christe who was promised to Abraham that the world should be blessed through him otherwise we shall neuer performe the law There is not one therefore to be found in all the world vnto whom this title to be called a doer of the law appertaineth without the promise of the Gospell Wherefore this word doer of the law is a fained terme which no man vnderstandeth vnlesse he be without and aboue the law in the Blessing and faith of Abraham So that the true doer of the law is he who receauing the holy Ghost through faith in Christ beginneth to loue God to do good vnto his neighbour So that this word to do the lavv must coÌ„prehend faith also which maketh the tree and when the tree is made then follow the frutes The tree must be first then the frute For the apples make not the tree but the tree maketh the apples So faith first maketh the person which afterwards bringeth forth works Therfore to doe the law without faith is to make the apples of wood earth without the tree which is not to make apples but meere fantasies Contrariwise if the tree be made that is to say the person or doer which is made through faith in Christ works will follow For the doer must needes be before the things which are done and not the things which are done before the doer The doer then is not so called of the things that are done but of the things that are to be done For Christians are not made righteous in doinge righteous thinges but being now made righteous by faith in Christ they doe righteous things In politike matters it commeth so to passe that the doer or worker is made of the thinges which are wrought as a maÌ„ in playing the carpenter becometh a carpenter but in diuine matters the workers are not made of the workes going before but the persons made and framed already by faith which is in Christ are now become doers workers Of such speaketh Paule when he saith The doers of the lavv shal be iustified that is shal be counted righteous Yea the very Sophisters and popish Scholemen are compelled to confesse and so they teach also that a morall worke outwardly done if it be not done with a pure heart a good will and true intent it is but hypocrisie And hereof cometh the prouerbe among the Germaines Such a cowle couereth many a knaue For the vilest and the wickedst knaue in the world may counterfeit the same works that a godly man worketh by faith Iudas did the same workes that the other Apostles did What fault was there in the works of Iudas seing he did the selfe same workes that the other Apostles did Here marke what the Sophister aunswereth out of his morall Philosophie Although he did the

Lorde himselfe who is aboue the Scripture and is made vnto me the merite and price of righteousnes and euerlasting life On him I lay holde him I sticke to and leaue workes vnto thee which notwithstanding thou neuer didest This solution neither the Deuill nor any Iusticiary can euer wrest from thee or ouerthrowe Moreouer thou art in safetie before God For thy hearte abideth fixed in the obiect which is called Christ who being nailed to the crosse and accursed not for him selfe but for vs as the text saith vvas made a curse for vs. Holde fast this and lay it against all the sentences of the lawe and workes whatsoeuer and say doest thou heare this Satan Here must he needes geue place for he knoweth that Christe is his Lorde and master Verse 11. And that no man is iustified by the lavve in the sight of God it is euident For the iust shall liue by faith This is an other argument grounded vpon the testimony of the Prophet Habacucke And it is a sentence of greate weight and aucthoritie which Paule setteth against all the sentences that speake of the lawe and workes As if he should say what neede we any longe disputation Here I bringe forth a moste plaine testimonie of the Prophet againste the which no man can cauill The iust man shall liue by faith If he liue by faith then he liueth not by the lawe For the lawe is not of faith And here Paule excludeth workes and the lawe as things contrary to faith The Sophisters as they are alwayes ready to corrupt the scriptures do wrest and peruert this place after this manner The iust man doth liue by faith that is to wirte say they by a faith which is effectuall or working or formed and made perfect with charitie but if it be a faith not formed with charitie then doth it not iustifie This glose they them selues haue forged and by the same they doe iniurie to the wordes of the Prophet If they did call this formed or furnished faith the true faith which the Gospell teacheth this their glose should nothing at all offend me for then faith should not be separated from charitie but from the vaine opinion of faith As we also put a difference betwene a counterfeit faith and a true faith 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 beareth away those things which it heareth yea and can talke goodly thereof and yet there remaineth nothinge els in the hearte but a naked opinion and a sounde of the Gospell which howe farre of it is from true faith hereby it may appeare in that it neither renueth nor changeth the hearte it maketh not a new man but leaueth him in the vanity of his former opinion and conuersation and this is a very pernicious faith The morall philosopher is much better then the hypocrite hauing such a faith Wherefore if they would make a distinction betwene their formed faith and a false or counterfeit faith as I haue said their distinction should not offend me But they speake of faith in such sorte that they make charitie the forme and perfection of faith This is to preferre charitie before faith and to attribute righteousnes not to faith but to charitie wherefore when they doe not attribute righteousnes to faith but onely for charities sake they attribute to faith nothing at al. But the holy Ghost which geueth to all men both mouth tongue knoweth howe to speake He coulde haue said as the Sophisters doe wickedly imagine The righteous man shall liue by faith formed and beautified or made perfecte by charitie But this he omitteth of purpose and saith plainely The righteous man liueth by faith Let these doltish Sophisters goe therfore with this their wicked and pestilent glose We will still hold and extoll this faith which God himselfe hath called faith that is to say a true and a certaine faith which doubteth not of God nor of the diuine promises nor of the forgeuenes of sinnes through Christ that we may dwel sure safe in this our obiect Christ and may keepe still before our eies the passion and bloud of the Mediatour and all his benefites Now faith alone which â—â—ieth holde vpon Christ is the onely meane that we suffer not these benefites to be takeÌ„ out of our sight or wrested from vs by any meanes Therfore reiecting this pestilent glose we must vnderstaÌ„d this place of faith onely And this Paule himselfe declareth when he disputeth against faith formed with charitie after this sorte Verse 12 And the lavv is not of faith The Scholemen say The righteous man doth liue if his faith be formed and adorned with charitie But contrariwise Paule saith The lavv is not of faith But what is the law Is it not also a commaundement touching charity yea the law commaundeth nothing els but charitie as we may see by the texte it selfe Thou shalt loue the Lord thy God vvith all thy soule c. Againe shevving mercy vnto thousands that loue him and keepe his commaundements Also In these tvvo commaundementes consist the lavve and the Prophetes If the lawe then that commaundeth charitie be contrary to Faith it must needes follow that charitie is not of faith So Paule plainely confuteth that glose which the Sophisters haue forged touching their formed faith and speaketh onely of faith as it is separate from the law Nowe the law being separate and set aparte charitie is also set aparte with all that belongeth to the lawe and faith onely is left which iustifieth and quickneth to euerlasting life Paule therfore reasoneth here out of a plaine testimony of the Prophet that there is none which obtaineth iustification and life before God but the beleeuing man who obtaineth righteousnes and euerlasting life without the law and without charitie 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 beleueth not neither are the works of the lawe faith nor yet of faith therfore 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 beleuing Yea there is as greate a difference betwene the promise and the law and consequently betwene faith and works as there is distaunce betwene heauen and earth It is impossible therefore that faith should be of the lawe For faith only resteth in the promise it onely apprehendeth and knoweth God and standeth onely in receauing good things of God. Contrariwise the law and workes consist in exacting in doing and in geuing vnto god As Abell offering his sacrifice geueth vnto God but he beleuing receaueth of god Paule therefore concludeth mightely out of that place of Habacuck that the righteous maÌ„ liueth by faith alone For the law in no

and cunning herein But I and such as I am haue scarsely learned the first principles therof It is learned in deede but so long as the flesh and sinne doe endure it can neuer be perfectly learned and as it should be So then a Christian is diuided into two times In that he is flesh he is vnder the lawe In that he is spirite he is vnder grace Concupiscence couetousnes ambition and pride doe alwayes cleaue to the flesh also ignoraunce contempt of God impatiencie murmuring and grudging against God because he hindereth and breaketh of our counselles our deuises and enterprises and because he speedely punisheth not such as are wicked rebellious and contemptuous persons c. Such kinde of sinnes are rooted in the flesh of the Faithfull Wherefore if thou behold nothing but the flesh thou shalt abide alwayes vnder the time of the lawe But these dayes must be shortened or else no flesh should be saued The lawe must haue his time appoynted wherein it must haue his ende The time of the lawe therefore is not perpetuall but hath his ende which ende is Iesus Christ But the time of grace is eternall For Christ being once dead dieth no more He is eternall therefore the time of grace is also eternall We may not lightly passe ouer such notable sentences as these which are in Paule as the Papistes and Sectaries are wont to doe For they containe woordes of life which doe wonderfully comfort and confirme afflicted consciences And they which know and vnderstand them well can iudge of Faith they can discerne a true feare from a false feare they can iudge of all inward affections of the heart and discerne all spirites The feare of God is an holy and a precious thing but it must not alwayes continue In deede it ought to be alwayes in a Christian because sinne is alwayes in him but it must not be alone for then is it the feare of Caine Saule and Iudas that is to say a seruile and a desperate feare A Christian therefore must vanquish feare by Faith in the word of grace he must turne away his eyes from the time of the lawe and looke vnto Christe and vnto Faith which is to be reuealed Here beginneth feare to be sweete vnto vs and maketh vs to delite in god For if a man doe onely beholde the lawe and sinne setting Faith aside he shall neuer be able to put away feare but shall at length fall to desperation Thus doth Paule very well distinguish the time of the lawe and grace Let vs also learne rightly to distinguish the time of them both not in wordes but in the inward affections which is a very hard matter For albeit these two things are separate farre asunder yet are they most nerely ioyned together in one heart Nothing is ioyned more nerely together then feare and trust then the lawe and the Gospell then sinne and grace For they are so vnited together that the one is swalowed vppe of the other Wherfore there is no coniunction like vnto this At this place Wherefore then serueth the lavve Paule beginneth to dispute of the lawe also of the vse and the abuse thereof taking occasion of that which before he had affirmed that the Faithfull doe obtaine righteousnes by grace onely and by the promise and not by the lawe Vppon that disputation rose this question VVherefore then serueth the lavve For reason hearing that righteousnes or the Blessing is obtained by grace and by the promise by and by inferreth Then the lawe profiteth nothing Wherefore the doctrine of the law must be diligently considered that we may know what and howe we ought to iudge thereof lest that either we reiect the same altogether as the fantasticall spirits do which in the yeare a thousand fiue hundred twentie and fiue stirring vppe the rusticall people to sedition sayde that the libertie of the Gospell geueth freedom to all men from al maner of lawes or else lest we should attribute the force of Iustification to the lawe For both sortes doe offend against the lawe the one on the right hand which will be iustified by the lawe and the other on the left hand which will be cleane deliuered from the lawe We must therefore keepe the high way so that we neither reiect the lawe nor attribute more vnto it then we ought to doe That which I haue before so often repeted concerning both the vses of the lawe namely the Ciuill and the Spirituall vse doe sufficiently declare that the lawe is not geuen for the righteous but as Paule sayeth in an other place for the vnrighteous and rebellious Now of the vnrighteous there are two sortes that is to say they which are to be iustified and they which are not to be iustified They that are not to be iustified must be bridled by the Ciuile vse of the lawe for they must be bound with the bondes of the lawe as sauage and vntamed beastes are bound with cordes and chaines This vse of the lawe hath no ende and of this Paule here speaketh nothing But they that are to be iustified are exercised with this Spirituall vse of the lawe for a time for it doth not alwayes continue as the Ciuill vse of the lawe doth but it looketh to Faith which is to be reuealed and when Christe commeth it shall haue his ende Hereby we may plainly see that all the sentences wherin Paule entreateth of the spirituall vse of the lawe must be vnderstand of those which are to be iustified and not of those which are iustified already For they which are iustified already in as much as they abide in Christe are farre aboue all lawe The lawe then must be layed vppon those that are to be iustified that they may be shutte vppe in the prison thereof vntill the righteousnes of Faith come Not that they obtaine this righteousnes through the lawe for that were not to vse the lawe rightly but to abuse it but that when they are cast downe and humbled by the lawe they should flie vnto Christe vvho is the end of the lavve to righteousnes to euery one that beleueth Now first they which abuse the law are all the Iusticiaries and hypocrites which dreame that men are iustified by the lawe For that vse of the lawe doth not exercise and driue a man to Faith which is to be reuealed but it maketh full careles and arrogant hypocrites swelling and presuming of the righteousnes of the lawe and hindreth the righteousnes of Faith. Secondly they abuse the lawe which will vtterly exempt a Christian man from the law as the brainsicke Anabaptistes went about to doe which was the occasion that they raised vppe that sedition of the rusticall people Of this sort there are very many also at this day which professe the Gospell with vs who being deliuered from the tyrannie of the Pope by the doctrine of the Gospell doe dreame that the Christian libertie is a dissolute

an other lawgeuer which requireth good workes but vnto Christ our Iustifier and Sauiour that by Faith in him we might be iustified and not by workes But when a man feeleth the force and strength of the law he doth not vnderstand nor beleue this Therefore he sayth I haue liued wickedly for I haue transgressed all the commaundements of God and therfore I am giltie of eternall death If God would prolong my life certaine yeres or at least certaine moneths I would amend my life and liue holily hereafter Here of the true vse of the lawe he maketh an abuse Reason being ouertaken in these terrours and streites is bolde to promise vnto God the fulfilling of all the workes of the whole law And hereof came so many sectes and swarmes of Monkes and religious hypocrites so many ceremonies and so many workes deuised to deserue grace and remission of sinnes And they which deuised these things thought that the lawe was a Scholemaster to lead theÌ„ not vnto Christ but to a new lawe or vnto Christe as a lawgeuer and not as one that hath abolished the lawe But the true vse of the lawe is to teach me that I am brought to the knowledge of my sinne humbled that so I may come vnto Christ and may be iustified by Faith. But Faith is neither lawe nor worke but an assured confidence which apprehendeth Christ vvho is the end of the lavv Rom. 10. And how Not that he hath abolished the olde law and geuen a newe or that he is a iudge which must be pacified by workes as the Papistes haue taught but he is the ende of the lawe to all those that beleue that is to say euery one that beleueth in him is righteous and the lawe shall neuer accuse him The lawe then is good holy and iust so that a man vse it as he should doe Nowe they that abuse the lawe are first the hypocrites which attribute vnto the law a power to iustifie and secondly they which doe despaire not knowing that the lawe is a Scholemaster to lead men vnto Christ that is to say that the lawe humbleth them not to their destruction but to their saluation For God woundeth that he may heale againe he killeth that he may quicken againe Now Paule as before I haue sayd speaketh of those that are to be iustified and not of those which are iustified already Therefore when thou goest about to reason as concerning the lawe thou must take the matter of the lawe or that whervpon the lawe worketh namely the sinner and the wicked person whom the lawe iustifieth not but setteth sinne before his eyes casteth him downe and bringeth him to the knowledge of him selfe it sheweth vnto him hell the wrath and the iudgement of god This is in deede the proper office of the law Then foloweth the vse of this office to witte that the sinner may knowe that the lawe doth not reueale vnto him his sinne and thus humbleth him to the ende he should despaire but that by this accusing and brusing it may driue him vnto Christ the Sauiour and comforter When this is done he is no longer vnder the Scholemaster And this vse is very necessary For seeing the whole world is ouerwhelmed with sinne it hath neede of this ministerie of the lawe that sinne may be reuealed Otherwise no man should euer attaine to righteousnes as before we haue largely declared But what worketh the lawe in them which are already iustified by Christ Paule aunswereth by these wordes which are as it were an addition to that which goeth before Verse 25. But after that Faith is come vve are no longer vnder the Scholemaster That is to say we are free from the lawe from the prison and from our Scholemaster for when Faith is reuealed the lawe terrifieth and tormenteth vs no more Paule here speaketh of Faith as it was preached and published vnto the world by Christ in a certaine time before appoynted For Christ taking vppon him our flesh came once into the world he abolished the lawe with all his effectes and deliuered from eternall death all those which receaue his benefite by Faith. If therefore ye looke vnto Christe and that which he hath done there is now no lawe For he comming in the time appoynted tooke away the lawe Nowe since the law is gone we are not kept vnder the tyrannie therof any more but we liue in ioy and safetie vnder Christ who now sweetely raigneth in vs by his spirit Now where the Lord raigneth there is libertie Wherefore if we could perfectly apprehend Christe which hath abolished the lawe by his death and hath reconciled vs vnto his father that Scholemaster should haue no power ouer vs at all But the lawe of the members rebelling against the lawe of the minde letteth vs that we can not perfectly lay hold vppon Christe The lacke therfore is not in Christ but in vs which haue not yet put of this flesh to the which sinne continually cleaueth as long as we liue Wherfore as touching our selues we are partly free from the law and partly vnder the lawe According to the spirite vve serue vvith Paule the lavve of God but according to the flesh the lavve of sinne Rom. 7. Hereof it foloweth that as touching the conscience we are fully deliuered from the law therfore that Scholemaster must not rule in the coÌ„science that is he must not afflict the conscience with his terrours threatnings and captiuitie And albeit it goe about to vexe to trouble the conscience neuer so much yet is she not moued therewith. For she hath Christ crucified before her eyes who hath remoued out of the coÌ„science all the offices of the law putting out the handvvriting of ordinaunces that vvas against vs c. Coloss 2. Therfore euen as a virgin knoweth no man so the conscience must not onely be ignoraÌ„t of the law but also it must be vtterly dead vnto the law the law likewise vnto the conscience This is not done by any works or by the righteousnes of the law but by faith which apprehendeth and layeth hold vpon Christ notwithstanding sinne cleaueth still in the flesh as touching the effect thereof which oftentimes accuseth troubleth the conscience So long then as the flesh doth remaine so long this Scholemaster the law doth also remaine which many times terrifieth the conscience maketh it heauie by reuealing of sinne threatning of death Yet is it raised vppe again by the daily coÌ„ming of Christ who as he came once into the world at the time before appoynted to redeme vs from the hard and sharpe seruitude of our Scholemaster euen so he commeth daily vnto vs spiritually to the ende that we may encrease 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 lawe of the flesh and of sinne with the terrour of death and all euils that

which is in deede a most miserable kind of bondage But as the power of the tutours and the subiection and bondage of the litle heire is not continuall but onely endureth vnto the time appoynted of the Father which being ended he needeth not to be gouerned by his tutours nor remaineth vnder their subiection any more but with libertie enioyeth the inheritaunce euen so the lawe hath dominion ouer vs and we are constrained to be seruaunts and captiues vnder his gouernment but not for euer For this clause which foloweth must be added vntill the appoynted time of the Father For Christ which was promised came and redemed vs which were oppressed with the tyrannie of the lawe Contrariwise the comming of Christ profiteth not the careles hypocrites the wicked contemners of God nor the desperate which thinke that nothing else remaineth but the terrours of the lawe which they the rudiments of the world So the Emperours lawes be rudiments of the world for they intreat of worldly matters that is to say of things concerning this present life as of goodes possessions enheritaunces murders adulteries robberies c. Whereof speaketh also the second table of the commaundements As for the Popes Canon lawes and Decretals which forbid mariage and meates those Paule in an other place calleth the doctrines of Deuils which are also rudiments of the world but that they doe most wickedly bind mens consciences to the obseruation of outward things contrary to the word of God and faith Wherfore the law of Moises geueth nothing but worldly things that is to say it doth but onely shew ciuily and spiritually the euils that be in the world Notwithstanding if it be in his true vse it driueth the conscience by his terrours to seeke and thirst after the promise of God and to looke vnto Christ But that thou maist so doe thou hast neede of the aide 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 onely be terrified killed but that when thou art brought by the lawe to the knowledge of thy misery and damnation thou shouldest not despaire but beleue in Christ vvho is the end of the lavve to righteousnes to euery one that beleueth Here is no worldly thing done but here all worldly matters and all lawes cease and heauenly things begin now to appeare Therefore so long as we be vnder the rudiments of the world that is to say vnder the lawe which geueth not onely righteousnes and peace of conscience but reuealeth and increaseth sinnes and engendreth wrath we be seruaunts thrall and subiect to the lawe although we haue the promise of the Blessing to come In deede the law sayth Thou shalt loue the Lord thy God but that I may be able so to do or to appreheÌ„d Christ this can not the lawe geue I speake not this to the ende that the lawe should be despised neither doth Paule so meane but it ought to be had in great estimation But because Paule is here in the matter of IustificatioÌ„ it was necessary that he should speake of the law as of a thing very contemptible and odious For Iustification is a farre other maner of thing then the lawe is We can not speake basely and contemptuously enough of the lawe when we are in this matter When the conscience therefore is in the conflict then should she thinke vppon nothing know nothing at all but Christe onely and alone Then should she remoue the lawe vtterly out of her sight and embrace nothing but the promise concerning Christ To say this it is an easie matter but in time of tentation when the conscience wrestleth in the presence of God to doe it in deede of all things it is the hardest to witte that when the lawe accuseth thee terrifieth thee reuealeth vnto thee thy sinne threatneth to thee the wrath of God eternall death that then I say thou shouldest haue such streÌ„gth of faith in Christ as if there had neuer ben any law or any sinne but only Christ mere grace and redemption or that thou shouldest then be able to say O law I will not heare thee for thou hast a staÌ„mering a slow tounge moreouer the fulnes of time is now come and therefore I am free and wil not suffer thy tyrannie any longer Here a man may see how hard a matter it is to separate the lawe from grace Againe how diuine and heauenly a thing it is to hope here eueÌ„ against hope and how true this proposition of Paule is that we are iustified by Faith alone Learne here therfore to speake of the law as conteÌ„ptuously as thou caÌ„st in the matter of IustificatioÌ„ by the example of the Apostle which calleth the lawe the rudiments of the world pernicious traditions the strength of sinne the ministerie of death c. For if thou suffer the lawe to beare rule in thy conscience when thou standest before God wrestling against sinne and death then is the lawe in deede nothing else but a sinke of all euils heresies and blasphemies for it doth nothing but encrease sinne accuse and terrifie the conscience threaten death and set forth God as an angry iudge which reiecteth and condemneth sinners Here therefore if thou be wise banish this stutting and stammering Moises farre from thee with his lawe and in any wise let not his terrours and threatnings moue thee Here let him be vtterly suspected vnto thee as an heretike as an excommunicate and condemned person worse then the Pope and the Deuill him selfe and therfore not to be heard or obeyed in any case But out of the matter of Iustification we ought with Paule to thinke reuerently of the law to commend it highly to call it holy righteous good spirituall and diuine Out of the case of conscience we should make a God of it but in the case of conscience it is a very deuill For in the least temptation that can be it is not able to raise vppe to comfort the conscience but it doth cleane contrary it terrifieth it oppresseth it with heauines and plucketh it from the assurance of righteousnes of life and of all goodnes Herevppon Paule a litle after calleth it vveake beggerly rudiments Wherfore let vs not suffer the lawe in any case to beare rule in our conscience especially seing it cost Christe so great a price to deliuer the conscience from the tyrannie of the lawe For he was made a Curse for vs that he might deliuer vs from the Curse of the lawe Let the godly learne therfore that the law and Christ are two contrary things whereof the one can not abide the other For wheÌ„ Christ is present the law may in no case rule but must depart out of the conscience and leaue the bed which is so streit that it can not hold two as Esay sayth and geue

Monke if he kepe his order and performe his vowes But all these are deceaued and become vaine in their owne cogitations as Paule sayeth Rom. 1. not knowing what pleaseth or displeaseth God therfore in steed of the true and naturall God they worship the dreames and imaginations of their owne heart This is it that Paul meaneth wheÌ„ he saith vvheÌ„ ye knevv not God that is when ye knew not the wil of God ye serued those which by nature were no gods that is to say ye serued the dreames imaginatioÌ„s of your owne heart wherby ye imagined without the word the God was to be worshipped with this or that worke with this or that rite or ceremonie For vpon this proposition which all men doe naturally hold namely that there is a God hath sprong all Idolatrie which without that knowledge of the Diuinitie could neuer haue come into the world But because men had this naturall knowledge of God they conceaued vaine and wicked imaginations of God without against the word which they esteemed and maintained as the very truth it selfe and so dreamed that God is such a one as by nature he is not So the MoÌ„ke imagineth him to be such a God as forgeueth sinnes geueth grace and euerlasting life for the keping of his Rule This God is no where to be fouÌ„d therfore he serueth not the true God but that which by nature is no God to witte the imagination and Idoll of his owne heart that is to say his owne false and vaine opinion of God which he dreameth to be an vndoubted truth Now reason it selfe will enforce vs to confesse that mans opinion is no God. Therfore who so euer wil worship God without this word serueth not the true God as Paule sayth but that which by nature is no God. Therfore whether ye call rudiments here the lawe of Moises or else the traditions of the Gentiles albeit he speaketh here properly and principally of the rudiments of Moises there is no great difference For he that falleth from grace to the law falleth with no lesse daunger then he that falleth from grace to Idolatrie For without Christ there is nothing else but mere Idolatrie an Idoll and false imagination of God whether it be called Moises law or the Popes ordinance or the Turks Alcoran c. Therfore he sayth with a certaine admiration Verse 9. But novv seing ye knovv God. As though he would say This is a maruelous thing that ye knowing God by the preaching of Faith doe so suddainly reuolt from the true knowledge of his will wherein I thought ye were so surely established that I feared nothing lesse then that ye should so easily be ouerthrowne doe now againe by the instigation of the false Apostles returne to the weake and beggerly ceremonies which ye would serue againe afresh Ye heard before by my preaching that this is the will of God to blesse all nations not by circumcision or by the obseruation of the law but by Christe promised to Abraham They that beleue in him shall be blessed with faithfull Abraham they are the sonnes and heires of God. Thus I say haue ye knowen God. Verse 9. Yea rather are knovven of god c. He correcteth the sentence going before But novv seing ye haue knovven God or rather turneth it after this maner yea rather ye are knovven of God. For he feared lest they had lost God vtterly As if he would say Alas are ye come to this poynt that now ye know not God but returne againe from grace to the law Yet notwithstanding God knoweth you And in deede our knowledge is rather passiue then actiue that is to say it consisteth in this that we are rather knowen of God then that we know him All our doing that is all our endeuour to know and to apprehend God is to suffer God to worke in vs He geueth the word which when we haue receiued by Faith geuen from aboue we are new borne and made the sonnes of god This is then the sense and meaning Ye are knovven of God that is ye are visited with the word ye are endued with Faith and the holy Ghost wherby ye are renewed c. Wherfore euen by these words Ye are knovven of God he taketh away all righteousnes from the law and denieth that we attaine the knowledge of God through the worthines of our owne workes For no man knovveth the father but the sonne he to vvhom the sonne vvill reueale him Also He by his knovvledge shall iustifie many because he shall beare our iniquities Wherefore our knowledge concerning God consisteth in suffering and not in doing He much meruelleth therfore that seing they knew God truely by the Gospell they returned so suddenly backe to weake and beggerly rudiments by the perswasion of the false apostles As I my selfe also should greatly maruell if our Church which by the grace of God is godly reformed in pure doctrine and Faith should be seduced and peruerted by some fond and frantike head through the preaching of one or two sermons that they would not acknowledge me for their pastour any more Which thing notwithstanding shall one day come to passe if not whilest we liue yet when we are dead and gone For many shall then rise vppe which will be maisters and teachers who vnder a colour of true religioÌ„ shall teach false and peruerse doctrine and shall quickly ouerthrow all that we in so long time and with so great trauel haue builded We are not better then the Apostles who whiles they yet liued sawe not without their great griefe and sorow the subuersion of those Churches which they theÌ„selues had planted through theyr ministerie Therfore it is no great maruell if we be constrained to behold the like euill at this day in those Churches where Sectaries doe raigne who hereafter when we are dead shall possesse those Churches which we haue wonne and planted by our ministerie and with their poyson infect and subuert the same And yet notwithstanding Christe shall remaine and raigne to the end of the world and that maruelously as he did vnder the Papacie Paule seemeth to speake very spitefully of the lawe when he calleth it rudiments as he did also before in the beginning of this chapt and not only rudiments but weake and beggetly rudiments and ceremonies Is it not blasphemie to geue such odious names to the law of God The lawe being in his true vse ought to serue the promises and to stand with the promises grace But if it fight against them it is no more the holy law of God but a false and a deuilish doctrine and doth nothing else but driue men to desperation therfore must be reiected Wherefore when he calleth the lawe weake and beggerly rudiments he speaketh of the lawe in respect of proud and presumpteous hypocrites which would be iustified by it and not of the law being spiritually vnderstand which engendreth wrath

still an eye to moe workes and so by heaping vppe of workes he goeth about to appease the wrath of God and to iustifie him selfe vntill he be driuen to vtter desperation Wherfore whosoeuer falleth froÌ„ Faith and foloweth the law is like to Esopes dogge which forgoeth the flesh and snatcheth at the shadow Wherfore it is impossible that such as seeke righteousnes saluation by the lawe wherevnto men are naturally enclined should euer finde quietnes and peace of conscience yea they doe nothing else but heape lawes vpon lawes whereby they torment both themselues and others and afflict mens consciences so miserably that through extreme anguish of heart many die before their time For one lawe alwayes bringeth forth ten moe and so they encrease without number and without ende Now who would haue thought that the Galathians which had learned so sound and so pure a doctrine of such an excellent Apostle and teacher could be so suddenly ledde away from the same and vtterly peruerted by the false Apostles It is not without cause that I repete this so often that to fall away from the truth of the Gospel is an easie matter The reason is because men doe not sufficiently consider no not the very faithfull what an excellent and a precious treasure the true knowledge of Christ is Therefore they doe not labour so diligently so carefully as they should doe to obtaine to retaine the same Moreouer the greater part of those that heare the word are exercised with no crosse or affliction they wrastle not against sinne death the Deuill but liue in securitie without any conflict Such men because they are not proued and tried with tentations and therefore are not armed with the word of God against the subtilties of the Deuill neuer feele the vse and power of the word In dede whilest they are among faithfull ministers and preachers they caÌ„ folow their words say as they say perswading themselues that they perfectly vnderstand the matter of iustification But wheÌ„ they are gone wolues in sheepes clothing are come in their place it hapneth vnto them as it did to the Galathians that is to say they are suddenly seduced easily turned backe to weake and beggerly rudiments Paule hath here his peculier maner of speech which the other Apostles did not vse For there was none of them besides Paule that gaue such names to the lawe to witte that it is a weake and a beggerly rudiment that is to say vtterly vnprofitable to righteousnes And surely I durst not haue geuen such termes vnto the lawe but should haue thought it great blasphemy against God if Paule had not so done before But of this I haue entreated more largely before where I shewed when the lawe is weake and beggerly and when it is most strong and rich c. Now if the law of God be weake and vnprofitable to Iustification much more are the lawes and decrees of the Pope weake and vnprofitable to Iustification Therefore we geue sentence against the ordinaunces lawes and decrees of the Pope with such boldnes assurance as Paule did against the law of God that they are not onely weake and beggerly rudiments and vtterly vnprofitable to righteousnes but also execrable accursed deuilish daÌ„nable for they blaspheme grace they ouerthrow the Gospel abolish faith take away Christ c. For as much then as the Pope requireth that we should kepe his lawes as necessary to saluation he is very Antichrist and the Vicar of SathaÌ„ And as many as cleaue vnto him coÌ„firme his abhominatioÌ„s blasphemies or kepe them to this ende that therby they may merite the forgeuenes of their sinnes are the seruaunts of Antichrist of the Deuil Now such hath the doctrine of the Papisticall church ben of a loÌ„g time that these lawes ought to be kept as necessary to saluatioÌ„ Thus the Pope sitteth in the temple of God vaunting him selfe to be God he setteth him selfe against God and exalteth himselfe aboue all that is called God or worshipped c And mens consciences more feared reuerenced the lawes and ordinaunces of the Pope then the word of God his ordinauÌ„ces By this meanes he was made the Lord of heauen of earth and of hell and bare a triple crowne vpon his head The Cardinals also Bishops his creatures were made Kings Princes of the world And therfore if he did not burden mens consciences with his lawes he could not long maintaine his terrible power his dignitie and his riches but his whole kingdom would quickly fall This place which Paule here handleth is weightie and of great importance and therefore the more diligently to be marked to witte that they which fall from grace to the law doe vtterly lose the knowledge of the truth they see not their owne sinnes they neither know God nor the Deuill nor them selues and moreouer they vnderstand not the force and vse of the lawe although they bragge neuer so much that they keepe and obserue the same For without the knowledge of grace that is to say without the Gospell of Christ it is impossible for a man to geue this definition of the lawe that it is a weake and a beggerly rudiment and vnprofitable to righteousnes But he rather iudgeth quite contrary of the law to witte that it is not onely necessary to saluation but also that it strengthneth such as are weake and enricheth such as are poore and beggerly that is to say that such as obey and obserue the same shall be able to merite righteousnes and euerlasting saluation If this opinion remaine the promise of God is denied Christe is taken away lying impietie and idolatrie is established Now the Pope with all his Bishops his Schooles and whole Sinagoge taught that his lawes are necessary to saluation Therfore he was a teacher of weake and beggerly elements wherwith he made the Church of Christ thorow out the whole world most weake beggerly that is to say he burdened and miserably tormented the Church with his wicked lawes defacing Christ and burying his Gospell Verse 9. VVhervnto ye vvill be in bondage againe This he addeth to declare that he speaketh of proud and presumpteous hypocrites which seeke to be iustified by the law as I haue shewed before For otherwise he calleth the law holy and good As 1. Timot 1. VVe knovv that the lavv is good if it be rightly vsed to witte ciuily to bridle euill doers and spiritually to encrease transgressions But whosoeuer obserueth the lawe to obtaine righteousnes before God maketh the lawe which is good damnable and hurtfull vnto him selfe He reproueth the Galathians therefore because they would be in bondage to the lawe againe which doth not take away sinne but encreaseth sinne For whilest a sinner being weake and poore of himself seeketh to be iustified by the lawe he findeth nothing in it but weakenes and pouertie it selfe And

triumphant With these trifeling and foolish fables they rent the Scriptures into so many and diuers senses that seely poore consciences could receaue no certaine doctrine of any thing But Paule sayeth here that the olde and earthly Ierusalem belongeth vnto Agar and that it is in bondage with her children and is vtterly abolished But the new and heauenly Ierusalem which is a Queene and a freewomaÌ„ is appoynted of god in earth and not in heauen to be the mother of vs all of whom we haue bene engendred and yet daily are gendred Therefore it is necessary that this our mother should be in earth among men as also her generation is Notwithstanding she gendreth by the holy Ghost by the ministery of the word and sacraments and not in the flesh This I say to the ende that in this matter we should not be caried away with our cogitations into heauen but that we should know that Paule setteth the Ierusalem which is aboue against the earthly Ierusalem not locally but spiritually For there is a distinction betwene those things which are spirituall and those which are corporall or earthly The spirituall things are aboue the earthly are beneath So Ierusalem which is aboue is distinguished from the carnall and temporall Ierusalem which is beneath not locally as I haue sayd but spiritually For this spirituall Ierusalem which tooke her beginning in the corporall Ierusalem hath not any certaine place as hath the other in Iudea but it is dispersed thorow out the whole world and may be in Babylon in Turkie in Tartarie in Scythia in Iudea in Italie in Germanie in the Isles of the sea in the mountaines and valleis and in all places of the world where men dwel which haue the Gospel and beleue in Iesus Christ Wherfore Sara or Ierusalem our free mother is the Church it selfe the spouse of Christe of whom we all are gendred This mother gendreth free children without ceasing to the ende of the world as long as she exerciseth the Ministerie of the word that is to say as long as she preacheth and publisheth the Gospell for this is truely to gender Now she teacheth the Gospell after this maner to witte that we are deliuered from the Curse of the lawe from sinne death and all other euils through Iesus Christ not by the law neither by workes Therefore Ierusalem which is aboue that is to say the Church is not subiect to the law and works but she is free and a mother without the law sinne and death Now such a mother as she is such children she gendreth This allegorie teacheth very aptly that the Church should doe nothing else but preach and teach the Gospell truely and sincerely and by this meanes should gender children So we are all fathers and children one to an other For we are begotten one of an other I being begotten by other through the Gospell doe now beget other which shall also beget other hereafter and so this begetting shall endure to the ende of the world Now I speake of the generation not of Agar the bondmaid which gendreth her bondseruauntes by the lawe but of Sara the freewoman who gendreth heires without the law and without mans workes or endeuours For in that Isaac is heire and not Ismael albeit notwithstaÌ„ding that both of them were the naturall sonnes of Abraham Isaac had the inheritaunce by the word of promise namely Sara thy vvife shall bring thee a sonne and thou shalt call his name Isaac This did Sara well vnderstand and therefore she sayeth Cast out the bondvvoman and her sonne And Paule also aledgeth these words afterwards Wherfore as Isaac hath the inheritance of his father onely by the promise and by his birth without the law and without works euen so we are borne through the Gospel of that freewomaÌ„ Sara true heires of the promise She that is to say the church enstrueteth vs nourisheth vs and carieth vs in her wombe in her lappe and in her armes she formeth and fashioneth vs to the image of Christe vntill we grow vppe to a perfect man c. So all things are done by the ministerie of the word Wherefore the office of the freewoman is to gender children to God her husband without ceasing and without end that is to say such children as know that they are iustified by Faith and not by the lawe Verse 27. For it is vvrytten Reioyce thou barren that bearest no children breake forth and crie thou that trauailest not for the desolate haue many moe children then she vvhich hath an husband Paule aledgeth this place out of Esay the Prophet which is altogether allegoricall It is wrytten sayeth he that the mother of many children and she which hath an husband must be sicke and die and contrariwise that the barren she which hath no children must haue aboundance of children After the same maner Hanna singeth in her song out of that which Esay the Prophet tooke his Prophesie 1. Sam. 2. The bovve and the mightie men are broken and the vveake haue girded them selues vvith strength They that vvere full are hired forth for bread and the hungrie are no more hired so that the barren hath borne seuen and she that had many children is feeble A maruellous matter sayth he she that was frutefull shal be made barren and she that was barren frutefull Moreouer such as before were strong full rich glorious righteous and blessed shall become feeble hungrie poore ignominious sinners subiecte to death and damnation And contrariwise the feeble and hungrie c. shal be strong and satisfied c. The Apostle sheweth by this allegorie of the Prophet Esay the difference which is betwixt Agar and Sara that is to say betwixt the sinagoge and the church or betwixt the lawe and the Gospell The lawe being the husband of the frutefull woman that is to say of the sinagoge begetteth very many children For men of all ages not onely idiotes but also the wisest and best that is to say all mankinde except the children of the freewoman doe neither see nor know any other righteousnes then the righteousnes of the law much lesse doe they know any which is more excellent Wherefore they thinke them selues righteous if they folow the lawe and outwardly performe the workes thereof Now although these be frutefull haue many disciples and shine in the righteousnes and glorious workes of the lawe yet notwithstanding they be not free but bondseruauntes For they are the children of Agar which gendreth to bondage Nowe if they be seruauntes they can not be pertakers of the inheritance but shall be cast out of the house for seruauntes remaine not in the house for euer Yea they are already cast out of the kingdom of grace and libertie For he that beleueth not is iudged alreadie They remaine therefore vnder the malediction of the lawe vnder sinne and death vnder the power of the Deuill and vnder the wrath and iudgement of

God. Now if the Morall lawe it selfe or the ten commaundementes of God can doe nothing else but gender seruauntes that is to say can not iustifie but onely terrifie accuse condemne and driue mens consciences to desperation how then I pray you shall the lawes of men or the lawes of the Pope iustifie which are the doctrines of Deuils They therefore that teach and sette forth either the traditions of men or the lawe of God as necessary to obtaine righteousnes before God doe nothing else but gender seruauntes Notwithstanding such teachers are counted the best men they obtaine the fauoure of the world and are most frutefull mothers for they haue an infinite number of disciples For mans reason vnderstandeth not what Faith and true godlines is and therefore it neglecteth and despiseth it and is naturally addicted to superstition and hypocrisie that is to say to the righteousnes of workes Nowe because this righteousnes shineth and flourisheth euery where therefore it is as a mighty Emperesse of the whole world They therfore which teach the righteousnes of workes by the lawe beget many children which outwardly seeme to be free and haue a glorious shew of excelleÌ„t vertues but in conscience they are seruauntes and bondslaues of sinne therfore they are to be cast out of the house and condemned Contrariwise Sara the freewoman that is to say the true church seemeth to be barren For the Gospell which is the word of the crosse and affliction which the Church preacheth shineth not so brightly as the doctrine of the law and workes and therfore she hath not so many disciples to cleaue vnto her Moreouer she beareth this title that she forbiddeth good workes maketh men secure idle and negligent raiseth vp heresies and seditions and is the cause of all mischeefe and therefore she seemeth to bring no successe or prosperitie but all things seeme to be full of barennes desolation and desperation Therefore the wicked are certenly perswaded that the church with her doctrine can not long endure The Iewes assured themselues that the church which was plaÌ„ted by the Apostles should shortly be ouerthrowne the which by an odious name they called a Sect. For thus they speake to Paule in the .28 Chapter of that Acts. As concerning this Sect vve knovv that euery vvhere it is spoken against In like maner how often I pray you haue our aduersaries ben deceaued which somewhiles appoynted one time somewhiles an other when we should be certainly destroyed Christ and his Apostles were oppressed but after their death the doctrine of the Gospell was further spred abrode then it was during their life In like maner our aduersaries may oppresse vs at this day but the word of God shall abide for euer How much so euer then the church seeme to be barren and forsaken weake and despised and outwardly to suffer persecution and moreouer be compelled to heare this reproch that her doctrine is heretical and seditious notwithstanding she alone is frutefull before God she gendreth by the ministerie of the word an infinite number of children heires of righteousnes and euerlasting life And although outwardly they suffer persecution yet in spirite they are most free who not onely are iudges ouer all doctrines works but also are most victorious conquerours against the gates of hell The Prophet therefore confesseth that the church is in heauines for else he would not exhort her to reioyce He graunteth that she is barren before the world For else he would not call her barren and forsaken hauing no children but before God he sayth she is fruteful and therfore he biddeth her reioyce As though he would say Thou art in deede forsaken and barren and hast not the law for thy husband and therefore thou hast no children But reioyce for although thou hast not the lawe for thy husband but art forsaken as a virgine that is ready to marry for he will not call her widowe which should haue an husband if she were not forsakeÌ„ of him or if he were not slaine thou I say which art solitarie forsaken of thy husband the law and not subiect to the mariage of the lawe shalt be a mother of innumerable children Wherefore the people or the Church of the new Testament is altogether without the lawe as touching the conscience and therefore she semeth to be forsaken in the sight of the world But although she seeme to be neuer so barren without the law and without workes yet notwithstanding she is most frutefull before God bringeth forth an infinite nombre of children not in bondage but in freedome By what meanes Not by the lawe but by the word and spirite of Iesus Christ which is geuen by the Gospell through which she conceaueth bringeth forth and nourisheth her children Paule therefore plainly sheweth by this allegory the difference betwixt the law and the Gospell First when he calleth Agar the olde Testament and Sara the newe Againe when he calleth the one a bondmaind the other a freewoman Moreouer when he sayeth that the maried frutefull is become barren and cast out of the house with her children Contrariwise the barren and forsaken is become frutefull bringeth forth an infinite noÌ„ber of children those also inheritours By these differences are resembled the two sortes of people of Faith of the law I meane The people of Faith haue not the lawe for their husband they serue not in bondage they are not borne of that mother Ierusalem which now is but they haue the promise they are free and are borne of free Sara He separateth therefore the spirituall people of the new Testament from the other people of the lawe when he sayeth that the spirituall people are not the children of Agar the bondmaid but of Sara the freewoman which knoweth nothing of the law And by this meanes he placeth the people of faith farre aboue and without the law Now if they be aboue and without the law then are they iustified by the spirituall birth onely which is nothing else but Faith and not by the lawe or by the workes thereof Now as the people of grace neither haue nor can haue the lawe so the people of the lawe neither haue nor can haue grace for it is impossible that the lawe and grace should stand together Therfore we must be iustified by faith lose the righteousnes of the law or else be iustified by the law and lose the righteousnes of Faith. But this is a fowle and a lameÌ„table losse to lose grace and to returne to the lawe Contrariwise it is an happie and blessed losse to lose the lawe and lay hold of grace We therefore folowing the example and diligence of Paule doe endeuour as much as is possible to set forth plainly the difference betwixt the lawe and the Gospell which is very easie as touching the wordes For who seeth not that Agar is not Sara and that Sara is not Agar

Also that Ismael is not Isaac and that he hath not that which Isaac hath A maÌ„ may easily discerne these things but in great terrours and in the agonie of death when the conscience wrastleth with the iudgement of God it is the hardest thing of all others to say with a sure and a stedfast hope I am not the sonne of Agar but of Sara that is to say the law beloÌ„geth nothing vnto me For Sara is my mother who bringeth forth free children and heirs and not seruaunts Paule then by this testimonie of Esay hath proued that Sara that is to say the church is the true mother which bringeth forth free children heires Contrariwise that Agar that is to say the sinagoge gendreth many children in deede but they are seruauntes and must be cast out Moreouer because this place speaketh also of the abolishing of the lawe and of Christian libertie it ought to be diligently considered For as it is the most principall and speciall article of Christian doctrine to know that we are iustified and saued by Christe so is it also very necessary to knowe and vnderstand well the doctrine concerning the abolishment of the lawe For it helpeth very much to confirme our doctrine as touching Faith and to attaine sound and certaine consolation of conscience when we are assured that the lawe is abolished and specially in great terrours and serious conflicts I haue often sayd before and now I say againe for it can not be too often repeted that a Christian laying holde of the benefit of Christe through Faith hath no lawe but all the lawe is to him abolished with all his terrours and tormentes This place of Esay teacheth the same thing and therefore it is very notable and full of comfort stirring vp the barren and forsaken to reioyce which was counted worthy to be mocked or pitied according to the lawe For such as were barren were accursed according to the lawe but the holy Ghost turneth this sentence and pronounceth the barren worthy of praise and Blessing and contrariwise the frutefull and such as bring forth children accursed when he sayth Reioyce thon barren vvhich bearest not Breake forth into ioy and reioyce thou that trauailest not For the desolate hath many moe children then the maried vvife Howsoeuer then Sara that is to say the Church seeme to be forsaken and barren before the world not hauing the righteousnes and works of the law yet notwithstanding she is a most frutefull mother hauing an infinite number of children before God as the Prophet witnesseth Contrariwise although Agar seeme neuer so frutefull and to bring forth neuer so many children yet notwithstanding she hath no issue remaining for the children of the bondwoman are cast out of the house together with theyr mother and receaue not the inheritaunce with the children of the free-woman as Paule sayth afterwardes Because therefore we are the children of the freewoman the lawe our olde husband is abolished Romaines 7 who as long as he had dominion ouer vs it was impossible for vs to bring forth children free in spirite or knowing grace but we remained with the other in bondage True it is that as long as the lawe raigneth men are not idle but they labour sore they beare the burden and the heate of the day they bring forth and gender many children but as well the fathers as the children are bastardes and doe not belong to the freemother Therefore they are at length cast out of the house and inheritaunce with Ismael they die are damned It is impossible therfore that men should attaine to the inheritance that is to say that they should be iustified and saued by the lawe although they trauell neuer so much be neuer so frutefull therein Accursed therefore be that doctrine life and religion which endeuoreth to gette righteousnes before God by the lawe or the workes thereof But let vs prosecute our purpose as touching the abolishment of the law The Scholedoctors speaking of that abolishment of the law say that the Iudiciall the ceremonial lawes are pernicious since the comming of Christ and therfore are abolished but not the morall law These blind Doctors knew not what they said But if thou wilt speake of the abolishment of the law talke of it as it is in his owne proper vse office as it is spiritually taken comprehend withall the whole lawe making no distinction at all betwixt the Iudiciall Ceremoniall and Morall law For when Paule sayth that we are deliuered from the curse of the law by Christ he speaketh of the whole lawe and principally of the Moral law which only accuseth curseth condemneth the coÌ„science which the other two doe not Wherefore we say that the Morall lawe or the lawe of the ten commaundements hath no power to accuse and terrifie the conscience in which Iesus Christe raigneth by his grace for he hath abolished the power therof Not that the conscience doth not at all feele the terrours of the law For in deede it feeleth them but that they can not condemne it nor bring it to desperation For there is no condemnation to them that are in Christ Iesus Rom. 8. Also If the sonne shall make you free ye shall be free in deede Iohn 8. Howsoeuer then a Christian man be terrified through the lawe shewing vnto him his sinne notwithstanding he therefore despaireth not For he beleueth in Iesus Christ and being baptised in him and clensed by his bloud he hath remission of all his sinnes Now when our sinne is pardoned through Christe who is the Lord of the lawe and yet so pardoned that he gaue himselfe for it the law being a seruaunt hath no more power to accuse and condemne vs for sinne seeing it is forgeuen vs and we are now made free forasmuch as the sonne hath deliuered vs from bondage Wherfore the law is wholy abolished to them that beleue in Christe But thou wilt say I doe nothing True it is that thou canst doe nothing whereby thou maist be deliuered from the tyrannie of the lawe But heare this ioyfull tidings which the holy Ghost bringeth vnto thee out of the wordes of the Prophet Reioyce thou that arte barren c As if he would say Why art thou so heauie since there is no cause why thou shouldest so mourne But I am barren and forsaken c. Well although thou be neuer so barren and forsaken c not hauing the righteousnes of the law notwithstaÌ„ding Christ is thy righteousnes he was made a curse for thee to deliuer thee from the curse of the lawe If thou beleue in him the law is dead vnto thee And so much as Christe is greater then the lawe so much hast thou a more excellent righteousnes then the righteousnes of the lawe Moreouer thou art frutefull and not barren for thou hast many moe children then she which hath an husband There is also an other abolishment of

the law which is outward to witte that the politike lawes of Moises doe nothing belong vnto vs at all Wherfore we ought not to call them backe againe nor superstitiously binde our selues vnto them as some went about to doe in times past being ignorant of this libertie Now although the Gospell make vs not subiect to the Iudiciall lawes of Moises yet notwithstanding it doth not exempt vs from the obedience of all ciuill lawes but maketh vs subiect in this corporall life to the lawes of that gouernment wherin we liue that is to say it commaundeth euery one to obey his Magistrate and lawes not onely because of vvrath but also for conscience sake 1. Pe. 2. Rom. 13. And the Emperour or any other Prince should not offend if he vsed some of the Iudiciall lawes of Moises yea he might vse them freely and without offence Therefore the Popish Schoolemen are deceaued which dreame that the Iudiciall lawes of Moses are pernicious and deadly since the comming of Christe Likewise we are not bound to the Ceremonies of Moses much lesse to the ceremonies of the Pope But because this bodely life can not be altogether without ceremonies and rites for there must needes be some introduction therefore the Gospell suffereth ordinaunces to be made in the church as touching dayes times places c. that the people may know vpoÌ„ what day in what houre and in what place to assemble together to heare the word of god It permitteth also that lessons and readings should be appoynted as in the Schooles especially for the instruction of children and such as are ignorant These things it permitteth to the ende that all may be done comely and orderly in the church 1. Cor. 14. not that they which kepe such ordinaÌ„ces doe thereby merite remission of sinnes Moreouer they may be chaunged or omitted without sinne so that it be done without offence of the weake Nowe Paule speaketh here especially of the abolishment of the morall lawe which is diligently to be considered For he speaketh against the righteousnes of the lawe that he might establish the righteousnes of Faith concluding thus If onely grace or Faith in Christe iustifie then is the whole law abolished without any exception And this he confirmeth by the testimonie of Esay wherby he exhorteth the barren and forsaken to reioyce for it seemeth that she hath no childe nor hope euer to haue any that is to say she hath no disciples no fauour nor countenance of the world because she preacheth the word of the crosse of Christ crucified against all the wisedom of the flesh But thou that art barren sayeth the Prophet let not this any whit trouble thee yea rather lift vp thy voyce and reioyce for she that is forsaken hath moe children then she that hath an husband that is to say she that is maried hath a great number of children shall be made weake and she that is forsaken shall haue many children He calleth the church barren because her children are not begotten by the lawe by workes by any industrie or endeuour of man but by the word of Faith in the spirite of god Here is nothing else but birth no working at all Contrariwise they that are frutefull labour and exercise themselues with great trauell in bearing and bringing forth Here is altogether working and no birth But because they indeuour to gette the right of children and heires by the righteousnes of the lawe or by their owne righteousnes they are seruauntes and neuer receaue the inheritance no though they tire them selues to death with continuall trauell For they goe about to obtaine that bâ— their owne workes against the will of God which God of his meer grace will geue to all beleuers for Christes sake The faithfull worke well also but they are not thereby made sonnes and heires for this their birth bringeth vnto them but this they doe to the end that they being now made children and heirs might glorify God by their good works and helpe their neighbors Verse 28. Therefore brethern vve are after the maner of Isaac children of the promise That is to say we are not children of the flesh as Ismael or as all the fleshly Israell which gloried that they were the seede of Abraham and the people of god But Christ answered them Iohn 8 If ye vvere the sonnes of Abraham ye vvould not seeke to kill me vvhich speake the truth vnto you Also If God vvere your Father then vvould ye loue me and receaue my vvord As if he would say Brethern borne and brought vp together in one house know one an others voyce But ye be of your father the Deuill c. We are not such children sayeth he as they are which remaine seruauntes and at length shall be cast out of the house But we are children of the promise as Isaac was that is to say of grace and of Faith borne onely of the promise Concerning this I haue spoken sufficiently before in the third chapter entreating vpon this place In thy seede shall all the nations of the earth be blessed Therefore we are pronouÌ„ced righteous not by the lawe by workes or our owne righteovsnes but by the mere mercy and grace of god Paule repeteth very often and diligently setteth forth the promise which is receaued by Faith alone for he knew that it was very necessary so to doe Hitherto as touching the allegorie out of Genesis to the which Paule annexeth the place of Esay as an interpretatioÌ„ Now he applifieth the hystorie of Ismael and Isaac for our example and consolation Verse 19. But as then he that vvas borne after the flesh persecuted him that vvas borne after the spirite euen so is it novv This place containeth a singuler consolation Whosoeuer are borne and liue in Christe and reioyce in this birth and inheritance of God haue Ismael for their enemie and their persecutour This we learne at this day by experience For we see that all the world is full of tumultes persecutions sectes and offences Wherefore if we did not arme our selues with this consolation of Paule and such like and well vnderstand this article of Iustification we should neuer be able to withstand the violence subtill sleightes of Satan For who should not be troubled with these cruell persecutions of our aduersaries and with these sectes and infinite offences which a sort of busie and fantasticall spirits stirre vp at this day Verely it is no smal greefe vnto vs when we are constrained to heare that all things were in peace tranquilitie before the Gospel came abrode but since the preaching publishing therof al things are vnquiet the whole world is in an vprore so that euery one armeth himselfe against an other When a man that is not endued with the spirit of God heareth this by and by he is offended and iudgeth that the disobedience of subiectes against their magistrates that seditions warres plages

also for by them hope is stirred vppe But Faith as also I haue shewed before goeth before hope for it is the beginning of life and beginneth before all tribulation For it learneth Christe and apprehendeth him without the crosse NotwithstaÌ„ding the knowledge of Christ can not be long without the crosse without troubles and conflictes In this case the minde must be stirred vppe to a fortitude of spirite For hope is nothing else but a spirituall fortitude as Faith is nothing else but a spirituall prudence which consisteth in suffering according to this saying That through patience c. These three things then dwell together in the faithful Faith which teacheth the truth defendeth from errours Hope which endureth ouercoÌ„eth al aduersities as well bodely as ghostly Charitie which worketh all good things as it foloweth in the text And so is a man entire and perfect in this life as wel within as without vntill the righteousnes be reuealed which he waiteth for and this shal be a perfect an euerlasting righteousnes Moreouer this place containeth both a singuler doctrine consolation As touching the doctrine it sheweth that we are made righteous not by the workes sacrifices or ceremonies of Moises lawe much lesse by the works and traditions of meÌ„ but by Christ alone What so euer is in vs besides him is of the flesh and not of the spirite What so euer then the world counteth to be good and holy without Christe is nothing else but sinne errour and flesh Wherfore circumcision and the obseruation of the lawe also the workes religions and vowes of the Monkes and of all such as trust in their owne righteousnes are altogether carnall But we sayth Paule are farre aboue all these things in the spirite and inward man For we possesse Christe by Faith and in the middes of our afflictions through hope we wait for that righteousnes which we possesse alredy by Faith. The comfort is this that in serious conflicts and terrours wherin the feeling of sinne heauines of syirite desperation such like is very stronge for they enter deepely into the hearte and mightely assaile it thou must not folow thine owne feeling For if thou doe thou wilt say I feele the horrible terrours of the lawe and the tyrannie of sinne not onely rebelling against me but also subduing and leading me captiue and I feele no comfort or righteousnes at all Therefore I am a sinner and not righteous If I be a sinner then am I giltie of euerlasting death But against this feeling thou must wrastle and say Although I feele my selfe vtterly ouerwhelmed and swalowed vp with sinne and my heart telleth me that God is offended and angrie with me yet in very deede it is not true but that mine owne sense and feeling so iudgeth The word of God which in these terrours I ought to folow and not mine owne sense teacheth a farre other thing namely that God is neare vnto them that are of a troubled heart and saueth them that are of an humble spirite Also he despiseth not an humble and a contrite heart Moreouer Paul sheweth here that they that are iustified in spirite by Faith doe not yet feele the hope of righteousnes but wait still for it Wherfore when the lawe accuseth and sinne terrifieth thee and thou feelest nothing but the wrath and iudgement of God despaire not for all that but take vnto thee the armour of God the shield of Faith the helmet of hope and the sword of the spirite and trie how good and how valiant a warriour thou art Lay hold of Christe by Faith who is the Lord of the law and sinne and of all things else which accompanie them Beleuing in him thou art iustified which thing reason and the feeling of thine owne heart when thou art tempted doe not tell thee but the word of god Moreouer in the middest of these conflictes and terrours which often returne and exercise thee waite thou patiently through hope for righteousnes which thou hast now by Faith although it be yet but begun and imperfect vntill it be reuealed made perfect in the kingdom of heauen But thou wilt say I feele not my selfe to haue any righteousnes or at least wise I feele it but very litle Thou must not feele but beleue that thou hast righteousnes And except thou beleue that thou art righteous thou doest great iniurie vnto Christe who hath clensed thee by the washing of water through the word who also died vpon the crosse condemned sinne and killed death that through him thou mightest obtaine righteousnes euerlasting life These things thou canst not deny except thou wilt openly shew thy self to be wicked blasphemous against God vtterly to despise God all his promises Iesus Christe with all his benefites and so consequently thou canst not denie but that thou art righteous Let vs learne therfore in great and horrible terrours when our conscience feeleth nothing but sinne and iudgeth that God is angrie with vs and that Christ hath turned his face from vs not to folow the sense feeling of our owne hart but to stick to the word of God which saith that God is not angry but looketh to the afflicted to such as are troubled in spirite tremble at his word and that Christ turneth not himselfe away from such as labour and are heauie loden but refresheth and comforteth them This place therefore teacheth plainly that the lawe and workes bring vnto vs no righteousnes or comfort at all but this doth the holy Ghost onely in the Faith of Christe who raiseth vp hope in terrours and tribulations which endureth and ouercommeth all aduersities Very few there be that know how weake and feeble Faith and hope are vnder the crosse and in the conflict For it seemeth that they are but as smoking flaxe which is ready by by to be put out with a vehement winde But the faithfull who beleue in the middest of these assaultes and terrours hoping against hope that is to say fighting through Faith in the promise as touching Christe against the feeling of sinne and of the wrath of God doe afterwardes finde by experience that this sparke of Faith being very little as it appeareth to naturall reason for reason can scarsely feele it is as a mighty fire and swaloweth vp all our sinnes and all terrours There is nothing more deare or precious in all the world to the true children of God then this doctrine For they that vnderstand this doctrine doe know that wherof all the world is ignorant namely that sinne death and all other miseries afflictions and calamities as well corporall as spirituall doe turne to the benefite and profit of the elect Moreouer they know that God is then most nere vnto them when he seemeth to be farthest of and that he is then a most mercifull louing Sauiour when he semeth to be most angry to afflict to destroy

haue sinned and had their infirmities yet God hath deliuered vnto vs by their ministerie vvhatsoeuer he vvould haue vs to folovv vvithout corruption * 2. Sam. 7.3.4.5 Actes 1.6 Peter sinned Math. 28. Actes 10.11 No Sainctes vvithout sin Dissention betvvene Paule and Barnabas Actes 15.1.2.3 The fauls of the Sainctes bring great comfort vnto vs. Iudges 1.6 2 Sam 11.24 Iob. 3.12 Iob. 4 c. Ierem. 10.14 Ionas 4 3. Peter liueth vvith the GeÌ„tiles like a Gentile 1 Cor. â— 20.21 The offence of Peter VVhat the beleuing Ievves gathered of Peters abstaining A facte is one thing and the end of a facte an other Meates may be refused tvvo maner of vvaies 1 Cor. 9. The dissimulation of Peter The sinne of Peter A fall in doctrine is easy The Councell holden at Ierusalem Acts. 15. 1. Cor. 10.12 * Ceremonies are daungerous and if such offence come by keping those vvhich vvere commaunded of God vvhat may vve think of such as Antechrist hath deuised seruing to no edification Peters dissimulation Dissimulation vvhat it is * Paphnutius stoode in the defence of the mariage of ministers against the vvhole Councell The lavve and the Gospell must be discerned one from the other The lavve and reason are against faith VVhat vve must do vvheÌ„ our coÌ„science is terrified Exod. 19.16 Moises in the mountaine vvas aboue the lavv so in matters of faith vve must haue nothing to doe vvith the lavv VVe must not trust in our ovvn streÌ„gth VVithout Gods assistaÌ„ce vve can doe nothing Luc. 17.5 Peter knovveth not his errour The difference of the lavve and the Gospel is most diligently to be learned The difference betvvene the lavv and the Gospell VVhen the lavv is to be vrged The lavv hath nothing to do vvith the conscience The Pope maketh the Gospell lavv and confoundeth them both together Hovv necessary this difference is to be knovven The Gospell a straunger in tentations The lavve a continuall gest The time of the Gospell An obiection of the lavv VVhen vve must heare the lavv To liue like the Ievves Peter through his dissimulation compelled the Gentiles to liue like the Ievves Things indifdifferent may not clogge mens consciences Peters errour Libertie of conscience 2. Cor. 11. â— VVhat an afflicted conscience ought chiefly to looke vpon Galat. 1.14 The prerogatiue of the Ievves Gen. 17.10 Iohn 8.33 Rom. 2.17 Faith onely iustifieth All things deadly vvithout faith The vvorke of the lavve VVorks done before iustification and after iustification Cicero Pomponius Atticus Paule intreateth of the vvhole lavve The Papistes Diuinitie Merite of Congruence Merite of duetie and vvorthines The doctryne of the Papistes vvicked and blasphemous against Christ and his righteousnes VVhat the Papistes call deadly sinne A description of a deadly or mortall sinner Desert of congruence and vvorthines a vaine and folish toy The ground of the vvhole Popedom The first poynt of true Christianitie is that a man do acknovvledge himselfe to be a sinner Math. 7 1â— Rom. 14.23 The second part is to beleue the forgeuenes of our sinnes Iohn 3.17 The office of the lavve MeritmoÌ„gers take from God the glory of his Godhead The vanitie of the Papistes in that foolish distinction of congrunuum condigâ—m VVhat the Papistes call formall righteousnes The Papistes take their formall righteousnes vvhich they call charitie to be that grace vvherby vve are made acceptable vnto God. Scotus Occam The pernicious opinion of the Papistes Iohn 17.1 The doctrine of the Sophisters The lavv fulfilled tvvo maner of vvaies say the Papistes according to the substance of the deede and according to the intent or purpose of the CommauÌ„der True Christian faith Christ is the obiect vvhich faith beholdeth and looketh vpon Exod. 19.9 1. Reg. 8.10 Formall righteousnes Rom. 3.15 Psal. 14.1 Psal. 53.4 Psal. 51.4 Rom. 7.14 Rom. 11.32 Rom. 3.19 The â— parte of the Gospell Mat. 9.1 Esai 53.4 1. Pet. 2.24 Christ is no lavvgeuer Verse 12. Verse 24.25 Rom. 3.25 Rom. 4.3 Christ Faith. Imputation Ebr. 4. Acceptation necessary They that beleue in Christ shall not be charged vvith their sinnes Psal. 32. Rom. 4.21 Io. 17. â— The doctrine of good vvorkes to be taught after the doctrine of faith The Crosse Math. 11.30 VVho is a right ChristiaÌ„ A Christian man hath nothing to doe vvith the lavve 1. Cor. 9.15 Christians are Iudges of all kindes of doctryne The doctrine of the Pope 2. Pet. â— â— The Papacie liuely painted out Papisticall Idolatrie The true vse of the Communion taken avvay by the Pope The horrible abuse of the gospell and Sacraments in the Popedome That the Scholemens glose is vvicked vvhich saith that faith adorned vvith charitie iustifieth 1. Cor. 1â— 1 Faith iustifieth vvithout the lavv The doctrine of good vvorkes is not to be neglected Christ Iohn 6.56 Io. 1.36 Faith onely iustifieth because it onely taketh hold of the benefite of Christ Paule speaketh of the vvhole lavv Genes 15.6 Rom. 4.3 The lavve in any vvise is not to be suffred to raigne in the conscience Rom. 5.2 Rom. 7.7 Our saluation consisteth not in doing but in receauing Hetherto hath Paule spoken to Peter VVhat Paule calleth the flesh Galat. 9.19.20 Iohn 3.6 The blindenes of the Papistes The Pope attributeth the vertue of iustifying to his ovvne traditions vvhich Paule taketh from the lavv of God. VVho vvere saued in the kingdom of the Pope Rom. 1.28 VVith the Papists mans traditions are preferred before the Gospell Sam. 2.30 Iohn 5.23 The dignitie of the lavv The first argument in defence of the righteousnes of faith The Iusticiaries make Moses Christ and the lavve grace Math. 19.17 Christ The office of Christ Rom. 1.16 Iohn 1.36 MeritemoÌ„gers scorne the true preachers of faith Luke 10.18 The differeÌ„ce of the lavve and grace is very easie but yet are they soone confounded and mixed together The Pope coÌ„foundeth the lavve grace together Faith infused the ScholemeÌ„ call that faith vvhich is poured into vs or geuen vnto vs of God. The Papistes and Anabaptistes against the sound doctrine of iustification They that say the lavve is necessary to righteousnes are like to the false apostles Luke 10 2â— Math. 19 1â— The state of the matter Verse 17. If our righteousnes come by the lavve then is Christ in vaine Faith in Christ Ioh. 3.16 Ioh. 5. â—4 The doctrine of the Papists Ioh. 1 2â—.36 The Papistes are touched 2. Cor. 3.6.7.8 The ministery of Moses A minister of sinne Let all Papists and Anabaptistes marke this point that euen in the iustified there is not perfect fredom from sinne Rom. 7.23 1. Timot. 1.7 The office and vse of the lavv To be vnder the lavv Deut. 27.6 Galat. 3.10 2. Cor. 3.7 The ministery of the lavv is the ministery of sinne Rom. 7.11 Exod. 5. The scripture calleth the teachers of the lavv exactors and tirants The teachers of the lavve bring mens soules into spirituall slauery The history of the deliuery of the lavv in Exod. 19.20 Verse 17. The office of

betvvene the lavve and the promise To promise and to require are distinct things The inheritaunce is geueÌ„ by the promise and not by the lavve VVhat the Blessing is vvhich is geueÌ„ vs through Christ The murmuring of the Ievves against the doctrine of Paule for the stablishiÌ„g of faith Math. 21.31 The murmuring of the Papistes against the gospell The iudgemeÌ„t of reason concerning the doctrine of the Gospell vvhich teacheth that the lavve vvas geuen for transgressioÌ„s Galat. 3.19 Rom. 2.14 Rom. 6.1 Rom. 3.8 Christ is iudged to be a blasphemer and a seditious person All things are to be done for the elects sake Dogges Hogges The lavv iustifieth not therfore it is vnprofitable is a naughtie consequence The proper office and vse of the lavve VVhen the lavve is good Al men do naturally iudge that the lavve doth iustifie Reason is ignoraunt of the righteousnes of faith The opinion of the righteousnes of the lavv most pernitious VVhat the great soueraigntie of the Deuill is throughout the vvhole vvorld As all things are distinct so are the vses of things Euery creature serueth in his order and place The office of the lavve Rom. 5.20 The vse of politike lavves An obiection All lavves are geuen to bridle transgressions The povver of the Deuil God hath ordayned Magistrates parents lavves c. that sinnes might be brideled The spirituall vse of the lavv The spirituall vse of the lavv vnknovven to reason * Hercules vvas a mighty Champion vvhich stevve the great monster Hydra as the Poetes faine vvhich had a hundred neckes vvith serpeÌ„ts heads Hypocrites are feated and humbled by the lavve Ierem. 13. â—â— The opinion of righteousnes hovv pernicious it is The opinion of righteousnes an horrible monster The proper office of the lavve 3. Reg. 19.11.12.13 Exod. 19.20 The children of Israel could not abide the voice of God speaking out of the fire Exod. 20.19 Deut. 5.24.18.16 Dâ—uter 4.24 The lavv hath still the same office that it had vvhen it vvas geuen in Mount Sina The Ievves vvere afraide at the voyce of the lavv Deut. 5.26 Deut. 4.24 The same hapneth to hypocrites such as put righteousnes in vvorks that happened to the Ievves standing at Mount Sina Very fevve vnderstande the proper vse of the lavve It is a matter of great importaÌ„ce to vnderstand the proper vse of the lavv The light of the lavv The lavv in his true vse terrefieth The light of the Gospell The proper vse and office of the Gospel The doctrine of faith can not remaine sound vnlesse the lavve be rightly discerned from the Gospell Luke 18. Rom. 7.11 The lavv profitable tvvo maner of vvaies The lavve a Minister to grace A singular coÌ„fort for all afflicted consciences The doctrine of the Gospell belongeth to those vvhich are thorovvly terrified vvith the lavve Esay 42.3 Math. 12.20 The time of the lavve and the time of Grace Reason in the time of tentatation flieth not to the doctrin of grace but to the doctrine of the lavve The lavv doth not onely shevv vnto a man his sinne but also driueth him to Christ Luke 4 1â— Math. 11. â—8 The perfect vse of the lavve Hovve long the dominion of the lavve endureth The lavve according to the letter endured vntill Christ and there ceased Mat. 11.12.13 Hovve long the lavve must raigne in the conscience Psal. 42.7 Psal. 69.2 Psal. 26.9 Psal. 6â— 17 The continuaunce of the lavv literally spiritually The terrours of the lavve are driuen avvay by faith Math. 18.20 Eccles 4.10 The solitarie or Monkish life hath hurt many Math. 26.39 Luke 23.41 Iohn 17.1 * Angelles as ministers gaue it to Moises by the authority of Christ Heb. 1. The lavve geuen by Angels the Gospell by Christ The lavv vvas geuen to endure but for a time but the Gospell vvas geuen to endure for euer Christ is not a Mediatour according to the lavv as Moises vvas Exod. â— â— Exod. 19.20 Moises a Mediatour The lavv maketh men afraid therfore it iustifieth not Nothing is more intolerable to man then the lavv The lavv flattereth not reason and therfore reason hateth it 2. Cor. 3 1â— Exod. 34.30 The place of Paule expounded as touching the couering of Moises face Verses 30.33.34.35 Faith in Christ driueth avvay the terrours of the lavve The povver of freevvill * But serueth both for the Ievves and Gentiles to ioyne them to God. The vvord Mediatour includeth tvvo The lavve hauing put on a veile maketh vs not afraid Because God speaketh not novv in his Maiestie as he did in the Mount but by the voice of man therfore men feare him not nor regarde his lavve The lavve in his true vse killeth The office of a Mediatour Moses a Mediatour of the veile VVhen vve are terrified by the lavve vve haue nede of another maner of Mediatour then Moses Christ hideth not the lavv but taketh it avvay and therefore is a better Mediatour then Moses A Mediatoure is he that standeth betvvene the offender and him that is offended God of his iustice can not forgeue sinne vvithout satisfaction vvhich is done by Christ Christ is the Mediatour betvvene God and sinners vvhich are quite contrary one to the other Col. 2.24 Man can not abide the hearing of the lavv therfore he can not keepe the lavv The doctrine of the lavv The proper vse of the lavv The lavve is good and holy and yet intolerable to mans nature Exod. 2.3 Deut. 4.40 The lavv containeth profitable doctrine and yet a man can not heare it The lavve maketh not men better but vvorse * Constant and alvvaies like him selfe The iudgemeÌ„t of the Ievves and of all others as touching the lavv Reason can not abide to heare the good lavv of God. God maketh not the promise because of our vvorthines but for his ovvne mercies sake Iosua 24.2.3 Genes 12.1.2 The promises of God are absolute not made in respect of our vvorthines The promises of God are not hindered because of our sinnes 2. Pet. 3.9 A Diuelish dreame of the Ievves The lavve is not against the promises of God. VVhen the office and time of the lavve is accomplished Psal. 109 2â— The lavv maketh troubled and afflicted soules to thirst for Christ Math. 11 28. Vpon vvhom Christ bestovveth his benefites Math. 11.5 Iohn 7.37.38 Deut. 18.15 The lavve quickneth not but killeth * The Papistes diuide the gospel in to precepts and CouÌ„sels to the precepts men are bounde say they but not to the Counsels Paul teacheth that no lavve vvas geuen to bring life but the Pope teacheth quite contrary The iudgemeÌ„t of men naturally as touching the lavve VVhat profite cometh by knovving the difference betvvene the lavve and the Gospell The true and perfect vse of the lavve Genes 3.15 Genes 22. The scripture shutteth all vnder the Curse first by the promise Secondly by the lavve Galat. 3.10 Deut. 27.26 Cursed is euery one that abideth not in all things c. The principall office of the lavve * These things in Luthers time vvere counted so

him reioice in the troubles which he suffereth by these sectes and seditious spirites continually springing vp one after an other For this is our reioicing euen the testimony of our conscience that we be found standing and fighting in the behalfe of the seede of the woman against the seede of the serpent Let him bite vs by the heele and spare not We againe will not cease to crush his heade by the grace and help of Christ the principall bruser therof who is blessed for euer THE ARGVMENT OF the Epistle of S. Paule to the Galathians FIRST of all it behoueth that we speake of the Argument of this Epistle that is to say what matter S. Paule here cheefely treateth of The Argument is this S. Paule goeth aboute to establishe the Doctrine of Faith grace forgeuenesse of sinnes or Christian righteousnesse to the ende that we may haue a perfecte knowledge and difference betweene Christian righteousnesse and all other kindes of righteousnesse For there be diuers sortes of rightuousnesse There is a politicall or ciuile righteousnesse which Emperours Princes of the world Philosophers and Lawyers deale withall There is also a Ceremoniall righteousnesse which the traditions of men doe teach This righteousnesse parentes and schoolemaisters may teache without daunger because they doe not attribute vnto it any vertue to satisfie for sinne to please God or to deserue grace but they teache suche Ceremonies as are onely necessary for the correction of maners and certaine obseruations concerning this life Besides these there is an other righteousnesse which is called the righteousnesse of the lawe or of the ten commaundements which Moises teacheth This doe we also teache after the doctrine of Faith. There is yet an other righteousnesse which is aboue all these to witte the rightuousnesse of Faith or Christian rightuousnesse the which we must diligently discerne from the other afore rehearsed for they are quite contrary to this rightuousnesse both because they flowe out of the lawes of Emperours the traditions of the Pope and the commaundements of God because they consist also in our workes and may be wrought of vs either by our pure naturall strength as the Sophisters terme it or else by the gifte of god For these kindes of rightuousnesse are also the gift of God like as other good things are which we doe enioy But this most excellent rightuousnesse of Faith I meane which God through Christe without workes imputeth vnto vs is neither Politicall nor Ceremoniall nor the rightuousnesse of Gods lawe nor consisteth in workes but is cleane contrary that is to say a meere passiue righteousnesse as the other aboue are actiue For in this we worke nothing we render nothing vnto God but onely we receaue and suffer an other to worke in vs that is to say god There â—e it seemeth good vnto me to call this righteousnes of faith or Christian righteousnesse the passiue righteousnesse This is a righteousnes hidden in a mistery which the world doth not know yea Christians them selues doe not throughly vnderstand it and can hardly take hold of it in their tentations Therefore it must be diligently taught and continually practised And who so doth not vnderstand or apprehend this righteousnesse in afflictions and terrors of conscience must neades be ouerthrowne For there is no comfort of conscience so firme and so sure as this passiue righteousnesse is But mannes weakenes and misery is so great that in the terrors of conscience daunger of death we behold nothing els but our workes our worthines and the lawe which when it sheweth vnto vs our sinne by and by cure euill life past commeth to remembraunce Then the poore sinner with greate anguish of spirite groneth and thus thinketh with him selfe Alas how desperatly haue I liued would to God I might liue longer Then would I amend my life Thus mans reason can not restraine it selfe from the sight and beholding of this actiue or working righteousnes that is to say her owne righteousnes nor lift vp her eyes to the beholding of the passiue or christian righteousnesse but resteth altogether in the actiue righteousnesse So deepely is this euell rooted in vs. On the other side Sathan abusing the infirmitie of oure nature doth encrease and aggrauate these cogitations in vs Then can it not be but that the pore conscience must be more greeuously troubled confounded and terrified For it is vnpossible that the minde of man of it selfe should conceiue any comfort or loke vp vnto grace onely in the feeling and horror of sinne or constantly reiect all disputing and reasoning about works For this is farre aboue mannes strength and capacitie yea and aboue the lawe of God also True it is that of all things in the world the law is most excellent yet is it not able to quiet a troubled conscience but encreaseth terrors and driueth it to desperation For by the lavve sinne is made aboue measure sinfull Romaines the seuenth and thirtene verse Wherefore the afflicted and troubled conscience hath no remedy against desperation and eternall death vnlesse it take holde of the forgeuenesse of sinnes by grace freely offered in Christe Iesus that is to say this passiue righteousnesse of Faith or Christian righteousnesse Which if it can apprehend then may it be at quiet and boldly say I seeke not this actiue or working righteousnesse althoughe I knowe that I ought to haue it and to fulfill it But be it so that I had it and did fulfill it in deede yet notwithstanding I can not trust vnto it neither dare I set it against the iudgment of god Thus I abandone my selfe from al actiue righteousnesse both of mine owne and of Gods law and embrace onely that passiue righteousnesse which is the righteousnes of grace mercy and forgeuenes of sinnes briefly I rest onely vpon that righteousnesse which is the righteousnesse of Christ and of the holy Ghost Like as the earth engendreth not raine nor is able by her owne strength labor and trauell to procure the same but receaueth it of the meere gift of God from aboue so this heauenly righteousnesse is geuen vs of God without our workes or deseruinges Looke then how much the earth of it selfe is able to doe in getting and procuring to it selfe seasonable showers of raine to make it fruteful euen so much no more are we able to do by our owne strength works in winning this heauenly eternall righteousnesse therfore shall neuer be able to attain vnto it vnles God him self by meere imputation by his vnspeakable gift doe bestow it vpon vs The greatest knowledge then and the greatest wisedome of Christians is not to know the lawe to be ignorant of workes and of the whole actiue righteousnesse especially when the conscience wrestleth with the iudgement of god Like as on the contrary amongst those which are not of the number of Gods people the greatest point of wisedome is to knowe and earnestly to vrge the lawe and

the actiue righteousnesse But it is a thing very straunge and vnknowen to the world to teach Christians to learne to be ignorant of the lawe and so to liue before God as if there were no law For except thou be ignorant of the law be assuredly perswaded in thine hart that there is now no lawe nor wrath of God but altogether grace and mercy for Christes sake thou canst not be saued for by the law commeth the knowledge of sinne CoÌ„trariwise workes and the keeping of the law must be so streitly required in the world as if there were no promise or grace and that because of the stubborne proude and hard harted before whose eies nothing must be set but the lawe that they may be terrified and humbled For the law is geuen to terrifie and to kill such and to exercise the old man And both the word of grace and of wrath must be rightly diuided according to the saying of the Apostle in the second Epistle of Timothe Chapter 2. verse 15. Here is then required a wise and a faithfull disposer of the word of God which can so moderate the lawe that it may be kept within his boundes He that teacheth that men are iustified before God by the obseruation of the lawe passeth the boundes of the lawe and confoundeth these two kindes of righteousnesse actiue and passiue and is but an ill Logician for he doth not rightly diuide Contrariwise he that setteth forth the lawe and workes to the old man and the promise of forgiuenes of sinnes and Gods mercy to the new man diuideth the word wel For the flesh or the old man must be coupled with the lawe and works the spirit or new man must be ioyned with the promise of God and his mercy Wherefore when I see a man that is brused enough already oppressed with the lawe terrified with sinne and thirsting for comfort it is time that I should remoue oute of his sight the lawe and actiue righteousnes and that I should set before him by the Gospell the Christian and passiue righteousnes which excluding Moses with his lawe offereth the promise made in Christ who came for the afflicted and for sinnes Here is man raised vp againe and conceaueth good hope neither is he any longer vnder the lawe but vnder grace Howe not vnder the lawe According to the newe man to whom the law doth not pertaine For the lawe hath his boundes but vnto Christ as Paule saith afterwardes The lawe continueth vnto Christ who being come Moses ceaseth with his lawe Circumcision the Sacrifices the Sabbothes yea and all the Prophetes This is our diuinitie wherby we teach how to put a difference betwene these two kindes of righteousnesse actiue and passiue to the end that maners and faith workes and grace policie and religion shuld not be confounded or taken the one for the other Both are necesry but both must be kept within their boundes Christian righteousnes pertaineth to the newe man and the righteousnes of the lawe pertaineth to the old man which is borne of flesh and bloode Wpon this old man as vpon an asse there must be laied a burthen that may presse him downe and he must not enioy the freedome of the spirite or grace except he first put vpon him the newe man by faith in Christ which notwithstanding is not fully done in this life then may he enioy the kingdome and inestimable gifte of grace This I say to the end that no man should thinke we reiecte or forbid good workes as the Papistes doe most falsely sclaunder vs neither vnderstanding what they themselues say nor what we teach They knowe nothing but the righteousnes of the lawe and yet they will iudge of that doctrine which is farre aboue the lawe of which it is vnpossible that the carnall man should be able to iudge Therefore they must needes be offended for they can see no higher then the lawe What so euer then is aboue the lawe is to them a greate offence But we imagine as it were two worldes the one heauenly and the other earthly In these we place these two kindes of righteousnes being separate the one farre from the other The righteousnes of the lawe is earthly and hathe to doe with earthly things and by it we doe good workes But as the earth bringeth not forthe frute except first it be watred and made frutefull from aboue euen so by the righteousnes of the lawe in doing many thinges we doe nothing and in fullfilling of the lawe we fulfill it not except first without any merite or worke of ours we be made righteous by the Christian righteousnesse which nothing pertaineth to the righteousnesse of the lawe or to the earthly and actiue righteousnesse But this righteousnesse is heauenly which as is said we haue not of our selues but receaue it from heauen which we worke not but which by grace is wrought in vs and apprehended by faith wherby we mounte vp aboue all lawes and workes Wherfore like as we haue borne as S. Paule saith the image of the earthly Adam so let vs beare the image of the heauenly which is the newe man in a new world where is no lawe no sinne no remorse of conscience no death but perfecte ioy righteousnesse grace peace life saluation and glory Why doe we then nothing doe we worke nothing for the obtaining of this righteousnes I aunswere nothing at all For this is perfect righteousnesse to doe nothing to heare nothing to knowe nothing of the law or of workes but to know and to beleeue this onely that Christe is gone to the father and is not nowe seene that he sitteth in heauen at the right hande of his Father not as a iudge but made vnto vs of God wisedome righteousnesse holinesse and redemption Breefely that he is our high Priest intreating for vs and raigning ouer vs and in vs by grace In this heauenly righteousnesse sinne can haue no place for there is no lawe and where no lawe is there can be no transgression Seing then that sinne hath here no place there can be no anguish of conscience no feare no heauinesse Therfore S. Iohn sayth he that is borne of God can not sinne But if there be any feare or greefe of conscience it is a token that this righteousnes is withdrawen that grace is hidden and out of sighte and that Christ is darkened and not to be seene But where Christ is truely seene is deede there must needes be full and perfect ioy in the Lord with peace of conscience which moste certainly thus thinketh Although I am a sinner by the law and vnder the condemnation of the lawe yet I despaire not yet I die not because Christ liueth who is bothe my rightuousnesse and my euerlasting life In that rightuousnesse and life I haue no sinne no feare no sting of coÌ„science no care of death I am in dede a sinner as touching this present life and the righteousnesse

therof as the childe of Adam where the law accuseth me death reigneth ouer me and at length will deuoure me But I haue an other righteousnesse and life aboue this life which is Christ the sonne of God who knoweth no sinne nor death but is righteousnesse and life eternall by whome this my body being dead and brought into dust shal be raised vp againe and deliuered from the bondage of the lawe and sinne and shal be sanctified together with the spirite So bothe these continue whilest we heere liue The flesh is accused exercised with temptations oppressed with heauinesse and sorrowe brused by this actiue righteousnesse of the law but the spirit reigneth reioyceth and is saued by this passiue and christian righteousnesse because it knoweth that it hath a Lord in heauen at the right hand of his father who hath abolished the law sinne death and hath troden vnder his feete all euils led them captiue and triumphed ouer them in him selfe Coloss 2.15 S. Paule therfore in this Epistle goeth about diligeÌ„tly to instruct vs to comfort vs to holde vs in the perfect knowledge of this most excellent and christian righteousnesse For if the article of Iustification be once lost then is all true christian doctrine lost And as many as are in the world that holde not this doctrine are either Iewes Turkes Papists or heretikes For betwene the righteousnesse of the law and the christian righteousnesse there is no meane He then that strayeth from this christian righteousnesse must needes fall into the righteousnesse of the law that is to say when he hath lost Christ he must fall into the confidence of his owne workes Therfore doe we so often repeate and so earnestly set forthe this doctrine of Faith or Christian righteousnesse that by this meanes it may be kept in continuall exercise and may be plainly discerned from the actiue righteousnesse of the law Otherwise we shall neuer be able to holde the true diuinitie for by this onely doctrine that Church is built and in this it consisteth but by by we shall either become Canonists obseruers of Ceremonies obseruers of the law or papists and Christ so darkened that none in the Churche shall be either rightly taught or comforted Wherfore if we will be teachers and leaders of other it behoueth vs to haue a great care of these matters and to marke well this distinction betweene the righteousnesse of the law and the righteousnesse of Christ And this distinction is easie to be vttered in wordes but in vse and experience it is very hard althoughe it be neuer so diligently exercised and practised for that in the houre of death or in other agonies of the conscience these two sortes of righteousnesse do encouÌ„ter more nere together then thou wouldest wishe or desire Wherfore I doe admonishe you especially such as shall become instructers and guiders of consciences and also euery one apart that ye exercise your selues continually by studie by reading by meditation of the worde and by prayer that in the time of temptation ye may be able to instruct and comfort bothe your owne consciences and others and to bring them from the law to grace from the actiue and working righteousnesse to the passiue and receiued righteousnesse and to conclude from Moises to Christ For the deuill is wont in affliction and in the coÌ„flict of conscience by the law to make vs afraide and to lay against vs the conscience of sinne our wicked life past the wrathe and iudgement of God hell and eternall death that by this meanes he may driue vs to desperation make vs bondslaues to him selfe plucke vs from Christ Furthermore he is wont to set against vs those places of the gospell wherin Christ him selfe requireth workes of vs with plaine wordes threatneth danmation to those that doe them not Nowe if here we be not able to iudge betwene these two kinds of righteousnes if we take not hould of Christ by fayth sitting at the right hand of God who maketh intercession vnto the father for vs miserable sinners then are we vnder the lawe and not vnder grace and Christ is no more a Sauiour but a lawe geuer so that now there remaineth no more saluation but certaine desperation and euerlasting death except repentance follow Let vs then diligently learne to iudge betwene these two kindes of righteousnes that we may know how farre we ought to obey the law Now we haue sayd before that that law in a Christian ought not to passe his bounds but ought to haue dominion onely vpon the flesh which is in subiection vnto it remaineth vnder the same When it is thus the lawe is kept within his bounds But if it shall presume to creepe into thy conscience there seeke to raigne see thou play the cunning Logician and make true diuision Geue no more to the lawe then is conuenient but say thou O lawe thou wouldest clime vp into the kingdome of my conscience and there reigne and reproue it of sinne and wouldest take from me the ioy of my hart which I haue by faith in Christ and driue me to desperation that I might be without all hope and vtterly perish This thou doest besides thine office keepe thy selfe within thy boundes and exercise thy power vpon the fleshe but touch not my conscience for I am baptised by the gospell am called to the pertaking of righteousnes of euerlasting life to the kingdome of Christ wherin my conscience is at rest where no law is but altogither forgeuenes of sinnes peace quietnes ioy health and euerlasting life Trouble me not in these matters for I will not suffer thee so intollerable a tyrante and cruell tormenter to reigne in my conscience for it is the seate and temple of Christ the sonne of God who is the King of righteousnes peace and my most sweete Sauiour and Mediatour he shall keepe my conscience ioyfull and quiet in the sound and pure doctrine of the gospell and in the knowledge of this Christian heauenly righteousnes When I haue this righteousnes reigning in my hart I descend from heauen as the raine making frutefull the earth that is to say I come forth into an other kingdome and I doe good workes how and whensoeuer occasion is offered If I be a minister of the word I preach I comfort the broken harted I administer the sacraments If I be a housholder I gouerne my house and my family I bringe vp my children in the knowledge feare of god If I be a magistrate the charge that is geuen me from aboue I diligently execute If I be a seruant I doe my masters busines faithfully To conclude whosoeuer he be that is assuredly persuaded that Christ is his righteousnes he doth not only chearefully and gladly worke well in his vocation but also submitteth him selfe through loue to the magistrates and to their lawes yea though they be seuere sharpe and cruell and if necessitie doe so

were in the middes of the Apostles and all the faithfull where this question was so vehemently debated was not yet constrained to be circumcised This victorie Paule carieth away sayth that in this conference it was decided by the consent of all the Apostles the whole Church also approuing the same that Titus should not be circumcised This is a strong argument and maketh very much against the false apostles And with this argument Neither vvas Titus compelled to be circumcised Paule was able to represse and mightely conuince all his aduersaries As if he should say Why doth these counterfait apostles so falsely report of me saying that I am compelled to keepe circumcision by the commaundement of the Apostles seeing I haue the witnes of all the faithfull in Ierusalem and moreouer of all the Apostles them selues that by my pursute and trauaile the contrary was there determined and that I did not onely there preuaile that Titus should not be circumcised but that the Apostles did also approue and ratifie the same Your counterfet apostles therfore do lie deadly which sclauÌ„der me vnder the name of the Apostles and therby deceaue you for I haue the Apostles and all the faithfull not against me but with me And this I proue by the example of Titus Notwithstanding Paule as I haue often sayd did not condemne circumcision as an vnprofitable thing nor constrained any man therevnto For it is neither sinne nor righteousnes to be circumcised or vncircumcised as it is neither sinne nor righteousnes to eate or drinke For vvhether thou eate or eate not thou art neither better nor vvorse But if any maÌ„ should adde therto either sinne or righteousnes and say If thou eate thou sinnest if thou abstaine thou art righteous he should shew him selfe both foolish and wicked Therfore to ioyne ceremonies with sinne or righteousnes is great impietie As the Pope doth who in his forme of excommunication threatneth to all those that doe not obey the law of the Bishop of Rome Gods great curse and indignation and so maketh all his lawes necessary to saluation Wherefore the Deuil him selfe speaketh in the person of the Pope in all the Popes decrees For if saluation coÌ„sisteth in keping of the Popes lawes what neede haue we of Christ to be our iustifier and Sauiour Vers 4.5 For all the false brethern that crept in vvho came in priuely to espie out our liberty vvhich vve haue in Christ Iesus that they might bring vs into boÌ„dage To vvhom vve gaue not place by subiection for an houre that the truth of the Gospell might continue vvith you Here Paule sheweth the cause why he went vp to Ierusalem and there conferred his gospell with the other Apostles and why he would not circumcise Titus Not that he might be the more certaine or confirmed in the gospell by the Apostles for he nothing doubted thereof but that the truth of the gospell might continue in the Churches of the Galathians and in all the Churches of the Gentiles We see then that this busines of Paule was no light matter Nowe where he speaketh of the truth of the Gospell he sheweth that there be two gospels a true and a false gospell Indeede the gospell of it selfe is simple true and sincere but by the malice of Satans ministers it is corrupt and defaced Therfore where he saith The truth of the gospel he would haue vs to vnderstaÌ„d also the contrary As if he would say The false apostles do also preach a faith a gospel but they are both false Therfore haue I set my selfe so constantly against them and in that I would not geue place vnto them I haue brought to passe that the truth of the gospell continueth with you So the Pope and the Anabaptists doe bragge at this day that they teach the Gospell faith in Christ True it is but with such frute as the false apostles once did whom Paule calleth before in the first chapter troublers of the church and subuerters of the gospell of Christ On the other side he sayth that he teacheth the truth of the gospell As if he should say Those things which the false apostles teach bragge they neuer so much that they teach the truth are nothing else but starke lies So all Heretikes pretend the name of God of Christ and of the Church Also they pretend that they will not teach errours or lies but most certaine truth and the pure Gospell of Christ Now the truth of the gospell is that our righteousnes cometh by Faith only without the workes of the law The corruption or falshode of the Gospell is that we are iustified by Faith but not without the workes of the lawe With the like condition the false apostles also preached the Gospel Euen so doe our Papists and craftie Sophisters at this day For they say that we must beleue in Christ and that Faith is the foundation of our saluation but it iustifieth not except it be furnished with charitie This is not the truth of the Gospell but falshode and dissimulation But the true Gospell in deede is that works or charitie are not the ornament or perfection of faith but that faith of it selfe is Gods gift and Gods worke in our hearts which therefore iustifieth vs because it apprehendeth Christ our redemer Mans reason hath the law for his obiect thus thinking with it selfe This I haue done this I haue not done But faith being in her owne proper office hath no other obiect but Iesus Christ the sonne of god deliuered to death for the sinnes of the whole world It loketh not to charitie It sayeth not what haue I done what haue I offended what haue I deserued but what hath Christ done what hath he deserued Here the truth of the gospel answereth thee he hath redemed thee from thy sinne from the Deuil from eternall death Faith therefore acknowledgeth that in this one person Iesus Christ it hath forgeuenes of sinnes and eternall life He that turneth his eyes away from this obiect hath not true Faith but a fantasie and a vaine opinion and turneth his eyes from the promise to the law which terrifieth and driueth to desperation Wherfore those things which the Sophisters Scholemen haue taught coÌ„cerning the iustifying faith being furnished with charitie are no thing else but mere dreames For that faith which appreheÌ„deth Christ the sonne of God is furnished with him is the same faith that iustifieth and not that faith which includeth charitie For a true a stedfast faith must lay hold vpon nothing else but Christ alone and in the afflictions and terrours of conscience it hath nothing else to leane vnto but this Diamond Christ Iesus Wherfore he that apprehendeth Christ by faith although he be neuer so much terrified with the law pressed downe with the weight of his sinnes yet may he be bold to glory that he is righteous How or by what meanes Euen by that

did whom also here he toucheth by the way which durst not speake euill of him in his presence but in his absence sclaundered him most spitefully So did not I sayeth he speake euill of Peter but frankly and openly I withstoode him not of any colourable pretence ambition or other carnall affection but because he was to be blamed Here let other men debate whether an Apostle may sinne or no. This say I that we ought not to make Peters fault lesse then it was in deede The Prophets themselues haue sometimes erred and ben deceiued Nathan of his owne spirite sayd vnto Dauid that he should build the house of the lord But this Prophecie was by and by after corrected by a reuelation from God that it should not be Dauid because he was a man of warre and had shed much bloud but his sonne Salomon that should build vppe the house of the lord So did the Apostles erre also For they imagined that the kingdom of Christ should be carnall and worldly as we may see in the first of the Actes And Peter him selfe although he heard this commaundement of Christ Goe into the vvhole vvorld c. Yet he had not gone vnto Cornelius if he had not ben admonished by a vision But in this matter he did not onely erre but also committed a great sinne and if Paule had not resisted him all the Gentiles which did beleue had ben constrained to receiue circumcision and to kepe the lawe The beleuing Iewes also had ben confirmed in their opinion to witte that the obseruation of these things was necessary to saluation and by this meanes they had receiued againe the lawe in stede of the Gospell Moises in stede of Christ and of all this great enormitie and horrible sinne Peter by his dissimulation had ben the onely occasion Therfore we may not attribute to the Sainctes such perfection as though they could not sinne Luke witnesseth that there was such great dissention betwene Paule and Barnabas which were put a part together for the ministerie of the gospell among the Gentiles and had traueled through many regions and preached vnto them the gospell that the one departed from the other Here we must nedes say that there was a fault either in Paule or in Barnabas And doubtles it could not be but that the discord was exceeding great which seperated these two companions being ioyned together in such a holy felowship as the text witnesseth Such exaÌ„ples are written for our consolation For it is a great coÌ„fort vnto vs when we heare that euen the saincts which haue the spirit of god do sinne Which coÌ„fort they would take from vs which say that the sainctes doe not sinne Sampson Dauid and many other excellentmen full of the holy Ghost fell into greate sinnes Iob and Ieremy curse the day of their natiuitie Elias and Ionas are wery of their life and desire death Such errours and offences of the sainctes the scripture setteth forth to the comfort of those that are afflicted and oppressed with desperation and to the terrour of the proude No man hath so greuously fallen at any time but he may rise againe And on the other side no man taketh so fast footing but he may fall If Peter fell I may likewise fall If he rose againe I may also rise againe And such examples as these are the weake harted and tender consciences ought to make much of that they may the better vnderstand what they pray for when they say forgeue vs our trespases and I beleue the forgeuenes of sinnes We haue the selfe same spirite of grace and prayer which the Apostles and all the saincts had neither had they any prerogatiue aboue vs We haue the same gifts which they had the same Christ baptisme word forgeuenes of sinnes all which they had no lesse neede of then we haue and by the same are sanctified and saued as we be Verse 12. For before that certaine came from Iames he did eate vvith the Gentiles The Gentiles which were conuerted to the faith did eate meates forbidden by the law and Peter being conuersant with the Gentiles which were conuerted did eate with them and drunke wine also which was forbidden knowing that herein he did well and therefore boldly transgressed the law with the Gentiles Paule confesseth that he also did the like when he saith that he became as a Iewe to the Iewes and to them that were without law as though he were without law That is to say with the Gentiles he did eate and drinke like a Gentile and kept no law at all with the Iewes according to the lawe he abstained from all things forbidden in the law For he laboured to serue please all men that he might gaine all Wherefore Peter in eating and drinking with the Gentiles sinned not but did well and knew that it was lawfull for him so to doe For he shewed by this transgression that the law was not necessary to righteousnes and also deliuered the Gentiles from the obseruation of the lawe For if it were lawful for Peter in one thing to breake the law it was lawfull for him to breake it in al things And Paule doth not here reproue Peter for his transgression but for his dissimulation as followeth Verse 12. But vvhen they vvere come he vvithdrevve and separated himselfe fearing them vvhich vvere of the circumcision Here then ye see Peters offence as Paule plainly setteth it forth Paule accuseth him not of malice or ignorance but of dissimulation and infirmity in that he absteined from meates forbidden in the law fearing lest the Iewes which came from Iames should be offended therby and had more respect to the Iewes then to the Gentiles wherby he gaue occasion as much as in him was to ouerthrow the Christian libertie truth of the Gospell For in that he did withdraw and vtterly separate himselfe abstaining from meates forbidden in the lawe which notwithstanding he had eaten of before he ministred a scruple of conscience to the faithfull thus to gather vpon his example Peter abstaineth from meates forbidden in the law therefore he that eateth meates forbidden in the law sinneth and transgresseth the law but he that abstaineth is righteous and kepeth the law for els would not Peter haue withdrawn himselfe But because he did so and of purpose refused those meates which before he did eate it is a sure argument that such as eate against the law doe sinne and such as abstaine from meates which the law forbiddeth doe keepe the law and are iustified thereby Here note that the end of this facte of Peter is reproued of Paule not the fact it selfe for the facte in it selfe was not euill To eate and drinke or not to eate drinke is nothing But the end that is If thou eate thou sinnest If thou abstaine thou art righteous is euill So circumcision of it selfe is good but this end is euill If thou be not

circuÌ„cised after the law of Moses thou caÌ„st not be saued Also to eate meates prohibited in the law is not euill but this shrinking and dissimulation of Peter is euill For it might be said Peter abstaineth from meates forbidden in the law wherfore if thou doest not likewise abstaine thou canst not be saued This Paule might in no wise dissemble for the truth of the Gospell was here in daunger To the end therefore that this truth might continue sound and vncorrupt he resisted Peter to his face And here we must make a distinction For meates may be refused two maner of waies First for christian charities sake And herein ther is no daunger for to beare with the infirmitie of my brother it is good So Paule himselfe both did and taught Secondly by abstaining from them to obtaine righteousnes and for not abstaining to sinne and to be be damned Here accursed be charitie with all the seruice and works of charitie whatsoeuer For thus to refraine froÌ„ meates is to deny Christ to tread his bloud vnder our feete to blaspheme the holy Ghost and to despise all holy things Wherefore if we must lose the one let vs rather lose man our frend and brother then God our father For if we lose god our father man our frend and brother can not continue Ierome who neither vnderstood this place nor the whole epistle besides thinketh this to be but a fained reprehension of Paule therfore he excuseth Peters fall saying that it was done by ignorance But Peter offended through dissimulation and therby he had established the necessity of the law he had constrained both Gentiles Iewes to reuolt from the truth of the Gospell he had giuen them greate occasion to forsake Christ to despise grace to returne to the Iewish religion to beare all the burdens of the law if Paule had not reproued him by that meanes reuoked the gentiles Iewes which were offeÌ„ded through this example of Peter to the liberty which is in Christ Iesus to the truth of the gospel Wherfore if a man would here set forth and amplifie Peters offence it should appeare to be very greate and yet was it not done by malice or ignorance but by occasion and feare only Thus we see what ruines may come by one mans fal and offence if it be not well seene to and corrected in time Wherfore we may not trifle with this article of iustification neither is it without good cause that we do so often and so diligently put you in minde therof And it is much to be marueled that Peter being such an excellent Apostle should thus do who before in the Councel of Ierusalem stood in a maner alone in the defence of this article preuailed therin namely that saluation cometh by faith without the law He that before did so constantly defend the truth liberty of the gospell now by his fall in abstaining from meates forbidden in the law is not only the cause of greate offence but also offendeth against his owne decree Wherfore let him which thinketh he standeth take heede lest he fall No man would thinke what dauÌ„gers perils do ensue of traditions ceremonies which not withstanding we can not want What is more necessary then the law the works therof and yet there is great daunger lest by the same men be brought to the denial of Christ For of the law often times cometh a trust affiance in works where that is there can be no affiance in Christ Christ therfore is soone denied sone lost as we may see by this example of Peter who knew this article of iustification better then we do yet how easily did he geue occasion of such an horrible ruine that all the Gentiles should therby haue falne away from the preaching of Paule by this meanes should haue lost the gospell Christ himselfe And all this should haue bene done vnder a holy pretence For they might haue said Paule hetherto thou hast taught vs that we must be iustified by grace without the law Thou seest now that Peter doth the contrary for he abstaineth from meates forbidden in the law hereby he teacheth vs that we can not be saued except we receaue circumcision obserue the lawe Verse 13. And the other Ievves dissembled likevvise vvith him in so much that Barnabas vvas brought into their dissimulation also Here ye may plainly see that Paule chargeth Peter with dissimulation If Peter dissembled then did he certainly know what was the truth and what was not He that dissembleth sinneth not of ignorance but deceaueth by a colour which he knoweth himselfe to be false And other saith he dissembled likevvise vvith Peter in so much that Barnabas also who was Paules companion had now a long time preached among the Gentiles faith in Christ without the law together with Paule vvas brought into their dissimulation Ye haue here then Peters offence plainly described to be meere dissimulation which afterwards had ben an occasion of the ruine of the Gospel then newly receaued if Paule had not resisted him And this is a wonderfull matter that God preserued the church being yet but yong and the Gospell it selfe by one onely person Paule alone standeth to the truth for he had lost Barnabas his companion Peter was against him So sometime one man is able to doe more in a Councell then the whole Councell besides Which thing the Papistes theÌ„selues do witnes And for example they alledge Paphnutius who withstoode the whole Councell of Nice which was the best of all that were after the Councell of the Apostles at Ierusalem preuailed against it This I say to the end that we should diligently learne the article of Iustification and make a plaine difference betwene the lawe and the Gospell and that in this matter we should doe nothing by dissimulation or geue place to any man if we will retaine the truth of the gospell and faith sound and vncorrupt which as I haue sayd are soone hurt Wherefore in this case away with reason which is an enemie to Faith which also in tentations of sinne and death leaneth not to the righteousnes of Faith for thereof it is vtterly ignoraunt but to her owne righteousnes or at least to the righteousnes of the law Now as soone as the law and reason ioyne together faith loseth her virginitie for nothing more strongly fighteth against faith then the lawe and reason And these two enemies can not be conquered but with great labour and difficultie which we must conquere notwithstanding if we will be saued Wherefore when thy conscience is terrified with the lawe and wrestleth with the iudgement of God aske counsell neither of reason nor of the lawe but rest onely vpon grace and the word of consolation and so stand herein as if thou haddest neuer heard any thing of the law but ascend vp to the glasse

of faith where neither the law nor reason do shine but onely the light of Faith which assureth vs that we are saued by Christ alone without any law Thus the gospell leadeth vs beyond and aboue the light of the law and reason into the inward and deepe secretes of Faith where the lawe and reason haue nothing to doe NotwithstaÌ„ding we must hearken also vnto the law but in place and time Moises whiles he was in the mountaine where he talked with God face to face had no law made no law ministred no law but when he was come downe from the mountaine he was a lawgeuer and gouerned the people by the law So the conscience must be free froÌ„ the law but the body must be obedient vnto the law Hereby it appeareth that Paule reproued Peter for no light matter but for the chiefest article of all Christian doctrine which by Peters dissimulation was in great daunger For Barnabas and the other Iewes dissembled togither with him which did all offend not through ignorance or malice but for feare of the Iewes wherby their hearts were so blinded that they did not see their sinne And certainly it is much to be maruelled that such excellent men as Peter Barnabas and others should so sodenly and so lightly fall especially in that thing which they knew to be well done had also before taught vnto others It is a perilous thing therefore to trust to our owne strength be we neuer so holy neuer so well learned and although we thinke our selues neuer so sure of that we know For in that wherof we thinke our selues most sure we may erre and fall bring our selues and other into great daunger Let vs therefore diligently and with all humilitie employ our selues in the studie of the holy scriptures and let vs heartely pray that we neuer lose the truth of the gospell Thus we see then that we are nothing with all our giftes be they neuer so great except God assist vs When he leaueth vs to our selues our wisedom and knowledge is nothing For in the houre of tentation it may suddenly come to passe that by the subteltie of the Deuil all the comfortable places of the scripture shal be taken out of our sight and such places onely as containe threatnings shal be set before our eies shal oppresse vtterly confound vs Let vs learne therfore that if God withdraw his hand we may soone be ouerthrowne Neither let any man vaunt and glory of his owne righteousnes wisedome and other gifts but let him humble himselfe and pray with the Apostle Lord encrease our faith Verse 14. But vvhen I savv that they vvent not the right vvay to the truth of the Gospell This is a wonderfull example of such excellent men and pillers of the church There is none but Paule that hath his eies open and seeth the offence of Peter Barnabas and the other Iewes which dissembled with Peter On the other side they doe not see their owne offence nay they rather thinke that they doe well in bearing with the infirmitie of the weake Iewes Wherefore it was very necessary that Paule should reproue their offence and not dissemble it and therefore he accuseth Peter Barnabas and other that they went not the right way to the truth of the Gospell that is to say they swarued from the truth of the Gospell It is a greate matter that Peter should be accused of Paule as one that was falne from the truth of the Gospell He could not be more greuously reprehended Yet he suffered it patiently and no doubt but he gladly acknowledged his offence I sayde before that many haue the Gospell but not the truth of the Gospell So Paule saith here that Peter Barnabas and other of the Ievves vvent not the right vvay to the truthe of the Gospell that is to say they had the Gospell but they walked not vprightly according to the Gospell For albeit they preached the Gospell yet through their dissimulation which could not stand with the truth of the Gospell they established the law but the establishing of the law is the abolishing of the Gospell Who so then can rightly iudge betwene the lawe and the Gospell let him thanke God and know that he is a right Diuine In the time of tentation I confesse that I my selfe doe not know how to doe it as I ought Now the way to discerne the one from the other is to place the Gospell in heauen and the lawe on the earth to call the righteousnes of the Gospell heauenly and the righteousnes of the law earthly and to put as greate difference betwene the righteousnes of the gospell and of the law as God hath made betwene heauen and earth betwene light and darknesse betweene daye and night Lette the one be as the light and the day and the other as the darkenes and the night And would to God we could yet further separate the one from the other Wherefore if the question be concerning the matter of faith or conscience let vs vtterly exclude the law and leaue it on the earth but if we haue to doe with works then let vs lighten the lanterne of works and of the righteousnes of the law So let the Sunne the inestimable light of the Gospell and grace shine in the day and the lanterne of the law in the night Wherefore if thy conscience be terrified with the sense and feeling of sinne thinke thus with thy selfe Thou art now remaining vpoÌ„ earth there let the Asse labour and trauel there let him serue and carry the burthen that is laid vpon him that is to say let the body with his members be subiect to the law But when thou mountest vp into heauen then leaue the Asse with his burthen on the earth for the conscience hath nothing to doe with the law or works or with the earthly righteousnes So doth the Asse remaine in the valley but the coÌ„science ascendeth with Isaac into the mountaine knowing nothing at all of the law or workes thereof but onely looking to the remission of sinnes and pure righteousnes offered and freely geuen vnto vs in Christ Contrariwise in ciuill policy obedience to the law must be seuerely required There nothing must be knowne as concerning the Gospell conscience grace remission of sinnes heaueÌ„ly righteousnes or Christ himselfe but Moses onely with the law and the works thereof If we marke well this distinction neither the one nor the other shall passe his bounds but the law shall abide without heauen that is without the heart and conscience and contrariwise the libertie of the Gospell shall abide without the earth that is to say without the body and members thereof Now therfore as soone as the law and sinne come into heauen that is into the conscience let them by and by be cast out For the conscience being feared with the terrour of the wrath and iudgement of God ought to know nothing of the

Christ present But this presence caÌ„ not be comprehended of vs because it is in darknes as I haue said Wherfore wher assured trust and affiance of the heart is there Christ is present yea euen in the cloud and obscuritie of faith And this is that formall righteousnes whereby a man is iustified and not by charitie as the popish Scholemen do affirme To conclude like as the Scholemen say that charity furnisheth and adorneth faith so do we say that it is Christ the furnisheth and adorneth faith or rather that he is the very forme perfection of faith Wherefore Christ apprehended by faith and dwelling in the heart is true christian righteousnes for the which God counteth vs righteous and geueth vs eternall life Here is vndoubtedly no worke of the lawe no such charitie or loue as the Sophisters dreame of but a farre other maner of righteousnes and a certaine new world beyond and aboue the lawe For Christ or faith is not the law nor worke of the law But concerniÌ„g this matter which the Scholemen neither well vnderstood nor taught we entende to speake more largely hereafter Now it shall be enough that we haue shewed that Paule speaketh not here onely of the ceremonial law but of the whole law The true rule of Christianitie Contrary to these vaine trifles and doting dreames as we haue also noted before we teach faith and geue a true rule of Christianitie in this sorte First that a man must be taught by the lawe to knowe him selfe that so he may learne to say with the Prophet All haue sinned and haue neede of the glory of God. Also there is not one righteous no not one Not one that vnderstandeth not one that seeketh after God All haue gone astray Also against thee onely haue I sinned Thus we by a contrary way do driue men from the merite of congruence and worthines Now when a man is humbled by the law and brought to the knowledge of himselfe then followeth true repentance for true repentance beginneth at the feare iudgement of God and he seeth himselfe to be so great a sinner that he can finde no meanes how he may be deliuered from his sinne by his owne strength works or merits Then he perceaueth wel what Paule meaneth when he saith that man is the seruaunt and bondslaue of sinne Also that God hath shut vp all vnder sinne that the whole world is gilty before god c. Then he seeth that all the diuinitie of the Scholemen touching the merite of congruence and worthines is nothing els but meere foolishnes and that by this meanes the whole Papacye falleth to ruine Here then he beginneth to sigh and saith in this wise Who then can geue succour For he being thus terrified with the law vtterly despaireth of his owne strength he loketh about and sigheth for the helpe of a Mediatour and Sauiour Here then cometh in good time the holesome word of the Gospell and saith Sonne thy sinnes are forgeuen the. Beleue in Christ Iesus crucified for thy sinnes If thou feele thy sinnes and the burthen therof looke not vpon them in thy selfe but remember that they are translated and laid vpon Christ whose stripes haue made thee whole This is the beginning of health and saluation By this meanes we are deliuered froÌ„ sinne iustified made inheritours of euerlasting life not for our owne works and deserts but for our faith wherby we lay hold vpon Christ Wherfore we also doe acknowledge a qualitie and a formall righteousnes in the heart not charitie as the Scholemen doe but faith and yet so notwithstanding that the heart do behold nothing apprehend nothing but Christ the Sauiour And here it is necessary that you know the true definition of Christ The Scholemen being vtterly ignorant hereof haue made Christ a iudge and a tormentor deuising this fond fantasie concerning the merite of congruence worthines But Christ according to his true definition is no lawgiuer but he is a forgiuer of sinnes and a Sauiour This doth faith apprehend and vndoubtedly beleue that he hath wrought works and merits of congruence and worthines before and after grace abundantly For he might haue satisfied for all the sinnes of the world by one onely droppe of his bloud But now he hath shed it plentifully and hath satisfied abundantly Ebr. 9. By his ovvne bloud hath he entred into the holy place once for all and obtained eternal redemption for vs. Also Rom. 3. And vve are iustified freely by his grace through the redemption that is in Christ Iesus vvhom God hath set forth to be a reconciliation vnto vs through faith in his bloud Wherfore it is a greate matter to lay hold vpon Christ by faith bearing the sinnes of the world And this faith alone is counted for righteousnes as the Apostle teacheth in the third and fourth Chapters to the Romaines Here is to be noted that these three things faith Christ acceptation or imputation must be ioyned togither Faith taketh hold of Christ and hath him present and holdeth him inclosed as the ring doth the precious stone And who so euer shal be found hauing this confidence in Christ apprehended in the hart him will God account for righteous This is the meane and this is the merite wherby we attaine the remission of sinnes and righteousnes Because thou beleuest in me saith God and thy faith layeth hold vpon Christ whom I haue freely geuen vnto thee that he might be thy Mediatour and high Priest therefore be thou iustified and righteous Wherefore God doth accept or accouÌ„t vs as righteous onely for our faith in Christ And this acceptation or imputation is very necessary First because we are not yet perfectly righteous but whiles we remaine in this life sinne dwelleth still in our flesh and this remnant of sinne God purgeth in vs Moreouer we are sometimes lefte of the holy Ghost and fall into sinnes as did Peter Dauid and other holy men Notwithstanding we haue alwaies recourse to this article That our sinnes are couered and that God will not lay them to our charge Psal. 32. and Rom. 4. Not that sinne is not in vs as the Sophisters haue taught saying that we must be alwaies working well vntill we feele that there is no gilt of sinne remaining in vs yea sinne is in deede alwaies in vs and the godly doe feele it but it is couered and is not imputed vnto vs of God for Christes sake whom because we doe apprehend by Faith all our sinnes are now no sinnes But where Christ and faith be not there is no remission or couering of sinnes but mere imputation of sinnes and condemnation Thus will God glorifie his sonne and will be glorified him selfe in vs through him When we haue thus taught faith in Christ then do we teach also good works Because thou hast laid hold vpon Christ by faith through whom thou art made righteousnes begin

treasure which is Christ and apprehend him in our heartes by Faith although we feele our selues to be full of sinne These words therfore of the Apostle that vve might be iustified by faith and not by the vvorkes of the lavve are very effectual and not in vaine or vnprofitable as the Scholemen thinke and therefore they passe them ouer so lightly Hetherto ye haue heard the wordes of Paule which he spake vnto Peter wherein he hath briefly comprised the principall article of all Christian doctrine which maketh true Christians in deede Now he turneth to the Galathians to whom he wryteth and thus he concludeth Since it is so that we are iustified by faith in Christ then by the workes of the lawe shall no flesh be iustified Verse 16. Because by the deedes of the lavve no flesh shall be iustified Flesh in Paule doth not signifie as the Scholemen dreame manifest and grosse sinnes for those he vseth to call by their proper names as adultery fornication vncleanes and such like but by flesh Paule meaneth here as Christ doth in the third chapter of Iohn That vvhich is borne of flesh sayeth he is flesh Flesh therfore signifieth the whole nature of man with reason and all other powers what so euer doe belong to man This flesh sayth he is not iustified by workes no not of the lawe Flesh therefore according to Paule signifieth all the righteousnes wisedome deuotion religion vnderstanding and will that is possible to be in a naturall man So that if a man be neuer so righteous according to reason and the lawe of God yet withall his righteousnes workes merites deuotion and religion he is not iustified This the Papistes doe not beleue but being blinde and obstinate they defend their abhominations against their owne conscience continuing in this their blasphemie and hauing yet still in their mouthes these execrable wordes He that doth this good worke or that deserueth forgeuenes of his sinnes who so euer entreth into this or that holy order and kepeth his rule to him we assuredly promise euerlasting life It can not be vttered what an horrible blasphemie it is to attribute that to the doctrine of Deuilles to the decrees and ordinaunces of men to the wicked traditions of the Pope to the hypocriticall workes and merites of Monkes and Friers which Paule the Apostle of Christ taketh away from the lawe of god For if no flesh be iustified by the workes of the lawe much lesse shall it be iustified by the rule of Benedict Fraunces or Augustine in which there is not one iote of true Faith in Christ but this onely they vrge that who so euer kepeth these things hath life euerlasting Wherefore I haue much and often marueled that these sectes of perdition raigning so many yeres in such great darknes and errours the Church could endure and continue as it hath done Some there were whom God called by the letter of the Gospell and by baptisme These walked in simplicitie and humblenes of heart thinking the Monkes and Friers and such onely as were anoynted of the Bishops to be religious and holy and them selues to be prophane and secular and not worthy to be compared vnto them Wherfore they finding in them selues no good workes to set against the wrath and iudgement of God did flie to the death passion of Christ and were saued in this simplicitie Horrible and vnspeakeable is the wrath of God in that he hath so long time punished the contempt of the Gospell and of Christ in the Papistes and also their ingratitude geuing them ouer into a reprobate sense in so much that they blaspheming and denying Christ altogether as touching his office in stede of the gospell haue receaued the execrable rules ordinaunces and traditions of men which they haue deuoutly adored and honoured yea and preferred the same farre aboue the word of God vntill at length they were forbidden to marry and were bound to that incestuous single life wherein they were outwardly polluted and defiled with all kindes of horrible wickednes as adultrie whoredom vncleanes Sodomitrie and such other abominations This was the frute of that filthie single life So God punishing sinne with sinne inwardly gaue them ouer into a reprobate minde and outwardly suffered them to fall into such horrible abominations and that iustly because they blasphemed the onely sonne of God in whom the father would be glorified and whom he deliuered to death that al which beleue in him might be saued by him and not by their owne execrable rules and orders Him that honoureth me sayth he I vvill honour Nowe God is honoured in his sonne Who so theÌ„ beleueth that the sonne is our Mediatour and Sauiour he honoureth the father and him againe doth God honour that is to say adorneth him with his giftes forgeuenes of sinnes righteousnes the holy Ghost euerlasting life CoÌ„trariwise They that despise me sayth he shall be despised This is then a generall conclusion Because by the deedes of the lavv no flesh shal be iustified The law of God is greater then the whole world for it comprehendeth all men and the works of the law do farre excel euen the most glorious wilworkes of all the Meritmongers and yet Paule sayth that neither the lawe nor the workes of the law do iustifie Therfore we conclude with Paule that faith only iustifieth This proposition he goeth about to confirme in this maner Verse 18. If then vvhile vve seeke to be made righteous by Christ vve our selues are found sinners is Christ therefore the minister of sinne God forbid If this be true sayth he that we are iustified by Christ then is it vnpossible that we should be sinners or should be iustified by the lawe On the contrary if this be not true but that we must be iustified by the lawe and the workes of the lawe it is then vnpossible that we should be iustified by Christ One of these two must needes be false Either we are not iustified by Christ or we are not iustified by the lawe But the truth is that we are iustified by Christ therefore we are not iustified by the lawe He reasoneth therefore after this maner If then vvhile vve seeke to be made c. That is If we seeke to be iustified by Christ and so being iustified we are yet fouÌ„d sinners hauing neede of the lawe to iustifie vs being sinners If we haue neede I say of the obseruation of the lawe to iustifie vs so that they which are righteous in Christ are not righteous but haue yet neede of the lawe to iustifie them Or if he that is iustified by Christ must yet further be iustified by the lawe then is Christ nothing else but a lawgeuer and a minister of sinne Therfore he that is iustified and holy in Christ is not iustified or holy but hath yet neede of the righteousnes and holines of the lawe But we are in deede iustified and made righteous in

Christ For the truth of the Gospell teacheth vs that a man is not iustified in the lawe but in Christ Nowe if they which are iustified in Christ are yet found sinners that is doe yet still belong to the lawe and are vnder the lawe as the false Apostles teach then are they not yet iustified For the lawe accuseth them and sheweth them to be yet sinners It requireth of them the workes of the lawe as necessary to their iustification and so it foloweth that Christ is not a iustifier but a minister of the lawe With these wordes he vehemently chargeth the false Apostles and all Meritemongers that they peruerte altogether for they make of the lawe grace and of grace the lawe of Moses Christ and of Christ Moses For they teach that besides Christ and all the righteousnes of Christ the obseruation of the lawe is necessary to iustification And thus we see that by their intolerable peruersnes they make the lawe Christ for by this meanes they attribute that to the lawe which properly belongeth vnto Christ If thou doe the workes of the lawe say they thou shalt be saued but if thou doe them not thou shalt not be iustified although thou doe beleue in Christ neuer so much Now if it be so that Christ iustifieth not but is the minister of sinne as it must needes folowe by their doctrine then is Christ the lawe for we haue nothing else of him seeing he teacheth that we are sinners then that we haue by the lawe So Christ being the minister of sinne sendeth vs to the lawe and to Moses as to our iustifier It can not be therfore but that the Papists and all such as are ignorant of the righteousnes of Christ or haue not the true knowlege therof must nedes make of Christ Moses and the law of the law Christ For thus they teach It is true say they that faith in Christ iustifieth but withall we must needes kepe the commaundements of god For it is wrytten If thou vvilt enter into life kepe the commaundementes Here euen at the first dash Christ is denied and Faith abolished because that is attributed to the commaundements of God or to the lawe which belongeth to Christ alone For Christ according to his true definition is a Iustifier and a Redemer from sinnes If I attribute this to the lawe then is the lawe my Iustifier deliuering me from my sinnes because I do the workes therof and so nowe the lawe is Christ and Christ vtterly loseth his name his office and glory and is nothing else but a minister of the lawe reprouing accusing terrifying presenting and sending the sinner to an other that may iustifie him which is the proper office of the lawe But the proper office of Christ is after the lawe hath pronounced a man to be giltie to raise him vp againe and to loose him from his sinnes if he beleue the Gospell For to all that doe beleue Christ is the ende and full finishing of the lavve vnto righteousnes He is the Lambe of God that taketh avvay the sinnes of the vvorld But the Papistes and Anabaptistes because they vnderstand not this doctrine doe peruert altogether making of Christ Moses and of Moses Christ And this is in deede although they will say otherwise their principall proposition That Christ is Moses Moreouer they deride and mocke vs because we doe so diligently teach and so earnestly require Faith. Ha ha say they faith faith wait thou the time vntil thou come to heauen by faith Nay thou must striue to doe greater waightier matters Thou must fulfill the law according to that saying Doe this and thou shalt line Faith which ye so highly extoll doth nothing else but make men careles idle and negligent Thus are they become nothing else but ministers of the law and laweworkers calling backe the people from baptisme faith the promises of Christ to the law and workes turning grace into the law and the law into grace Who would euer beleue that these things could so easily be confounded and mingled together There is no man so vnsensible which dothe not perceaue this distinction of the lawe and grace to be most plaine and manifest For the very nature and signification of the wordes maketh this distinction and difference For who vnderstandeth not that these words Lavve and grace do differ in name and signification Wherefore it is a monstrous thing that this distinction being so plaine the aduersaries should fall to such deuelish peruersenes so to mingle together the lawe and grace and to transforme Christ into Moses For this cause I do often repete and teach that this doctrine of faith is very plaine and that euery man may easely vnderstand this distinction of the law and grace as touching the wordes but touching the vse and inward practise it is very hard The Pope and his Scholedoctors doe plainly confesse that the lawe and grace are diuers and distinct things and yet when they come to the vse and practise thereof they teach cleane 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 vs of God yet is it but a dead Faith if charitie be not ioyned therewith Where is nowe the distinction and difference of the lawe and grace In deede they doe distinguish them in name but in effect they call grace charitie Thus doe all they which so straitly require the obseruation of the lawe and attribute iustification to the law and works Wherfore who so euer do not perfectly vnderstand the article of iustification must needes confound and mingle the lawe and grace together Let euery man therfore diligently learne aboue all things to put a difference betwene the lawe and grace in deede and in practise not in words onely as the Pope and the fantasticall Anabaptists do Who as touching the words doe confesse that they are two distinct things but in very deede as I haue sayd they confound mingle them together for they will not graunt that faith iustifieth without workes If this be true then Christ profiteth me nothing For though my faith be neuer so perfite yet after their opinion if this faith be without charitie I am not iustified And thus Christ apprehended by faith is not a iustifier grace profiteth nothing neither can faith be true faith without charitie or as the Anabaptistes say without the crosse without suffering and effusion of bloud but if charitie be ioyned withall then is it true faith and iustifieth With this doctrine these lying spirites and sects of perdition doe darken againe the benefite of Christ at this day they take away from him the glory of a iustifier and make him a minister of sinne They are in all things like to the false Apostles For euen as they throughout all the Churches did require circumcision and the obseruation of the lawe besides faith in

minister of sinne is nothing els but a lawgiuer or a Scholemaster of the law which teacheth good works and charitie and that a man must suffer the crosse and afflictions and follow the example of Christ and of the Sainctes He that teacheth and requireth this is a minister of the lawe of sinne of wrath of death For by this doctrine he doth nothing els but terrifie afflict mens consciences and shutteth them vnder sinne For it is impossible for the nature of man to accomplish the law yea in those that are iustified and haue the holy Ghost the lavv of the members fighteth against the lavv of the mind What will it not then do in the wicked which haue not the holy Ghost Wherfore he that teacheth that righteousnes cometh by the lawe doth not vnderstand what he sayeth or what he affirmeth and much lesse doth he keepe the law but rather he deceaueth himselfe and others and laieth vpon them such a burthen as they are not able to beare requiring and teaching impossible things and at the last he bringeth himselfe and his disciples vnto desperation The right vse and end therfore of the law is to accuse and condemne as giltie such as liue in securitie that they may see themselues to be in daunger of sinne wrath and death eternall that so they may be terrified and brought euen to the brinke of desperation trembling and quaking at the falling of a leafe And in that they are such they are vnder the law For the law requireth perfect obedience vnto God and condemneth al those that doe not accomplish the same Now it is certaine that there is no man liuing which is able to performe this obedience which notwithstanding God streitly requireth of vs. The law therfore iustifieth not but condemneth according to that saying Cursed is he that abideth not in all things that are vvriten in this booke Therefore he that teacheth the law is a minister of the law Wherefore it is not without good cause that Paule in the 2. Cor. 3. calleth the minister of the law the minister of sinne For the law sheweth and vttereth sinne which without the law is deade Now the knowledge of sinne I speake not here of that speculatiue knowledge of hypocrites but of a true knowledge by the which we see the wrath of God against sinne and feele a true tast of death terrifieth the heart driueth downe to desperation killeth and destroyeth Rom. 7. Wherfore these Scholemasters of the law and works are called in the scripture oppressors and tirants For as the taskemasters in Egypt did oppresse the children of Israell with corporall seruitude so doe these lawgiuers and taskemasters driue men into most miserable bondage of soule and at lengthe bring them to desperation and vtter destruction These doe neither know themselues nor the force of the law And it is not possible for them to haue quietnes and peace of conscience in great and inward terrours and in the agony of death yea though they haue obserued the law loued their neighbours done many good works and suffred great afflictions for the law alwaies terrifieth and accuseth saying thou neuer diddest accomplish all that is commaunded in the law but accursed is he that hath not done all things contained therin Wherefore these terrours remaine still in the conscience and encrease more and more And if such Scholemasters of the lawe be not raised vp by Faith and the righteousnes of Christ they are driuen downe headlong to desperation This also was notably figured when the law was geuen as we may see in the .19 and .20 of Exodus Moses brought the people out of the tentes to meete with the Lord that they might heare him speake vnto them out of the darke cloude Then the people being astonished and trembling for feare fled backe which a litle before had promised to doe all that God had commaunded and standing aloofe of sayd vnto Moses VVho can abide to see the fire and to heare the thundrings and noise of the trumpet Talke thou vvith vs and vve vvill heare thee but let not God talke vvith vs lest vve die So the proper office of the lawe is to leade vs out of our tents and tabernacles that is to say from the quietnes and securitie wherin we dwell and from trusting in our selues and to bring vs before the presence of God to reueile his wrath vnto vs and to sette before vs our sinnes Here the conscience feeleth that it hath not satisfied the lawe and that it is not able to satisfie it nor to beare the wrath of God which the lawe reueileth when it bringeth vs forth after this maner before the presence of God that is to say when it feareth vs accuseth vs and setteth before vs our sinnes Here it is impossible that we should be able to stand and therefore being thorowly affraid we flie and we cry out with the children of Israell we shall die we shall die Let not the Lord speake vnto vs but speake thou vnto vs c. He then which teacheth that faith in Christ iustifieth not without the obseruation of the law maketh Christ a minister of sinne that is to say a Scholemaster of the law which teacheth the selfe same doctrine that Moses did By this meanes Christ is no Sauiour no geuer of grace but a cruell tirant which requireth such things as Moses did which no man is able to performe See how all the meritmongers doe take Christ to be but a new lawgeuer and the Gospell to be nothing els but a certaine booke which containeth new lawes concerning works as the Turkes dreame of their Alcoran But as touching lawes there is enough in Moses The Gospell then is a preaching of Christ which forgeueth sinnes geueth grace iustifieth and saueth sinners Now whereas there are commaundements found in the Gospell they are not the Gospell but expositions of the lawe and matters depending vpon the Gospell To conclude if the lawe be the ministery of sinne then is it also the ministery of wrath and of death For as the lawe reueileth sinne so doth it terrifie a man it sheweth vnto him his sinne and the wrath of God and striketh into him a terrour of death and damnation For thus the conscience by and by gathereth Thou hast not kept the commaundements of God therefore God is angry with thee And it thinketh this to be an infallible consequence I haue sinned therfore I must die And so it followeth that the ministery of sinne is the ministery of wrath and condemnation For after that sinne is reueiled by and by ensueth the wrath of God death and damnation And hereof it cometh that many which are not able to beare the iudgement and wrath of God which the lawe setteth before their eyes doe kill hang or drowne themselues Verse 17. God forbid As though he would say Christ is not the minister of sinne but the geuer of

we doe so contemptuously refuse the grace of God and remission of sinnes offered vnto vs by Christ This blasphemy is more horrible then can be expressed There is no sinne which Paule and the other Apostles did so much detest as the contempt of grace and deniall of Christ and yet there is no sinne more common Hereof it cometh that Paule aboue the rest doth so sharply inuey against Antichrist for that he despiseth the grace of God and refuseth the benefite of Christ our high Priest who offered vp himselfe a sacrifice for our sinnes Now thus to deny Christ what is it els but to spitte in his face to treade him vnder foote to set himselfe in his place and to say I will iustifie thee and will saue thee By what meanes By masses pilgrimages pardons merits and such like We see then how proudly Antichrist hath lift vp himselfe against and aboue God and set himself in the place of Christ reiected the grace of God and denied the faith For this is his doctrine Faith auaileth nothing saith he vnlesse it be ioyned with works and by this false and detestable doctrine he hath defaced darkned and vtterly buried the benefite of Christ in the steede of the grace of Christ and his kingdome he hath established the doctrine of works and the kingdome of ceremonies and hath confirmed the same with meere trifles and doting dreames and by this meanes he hath wrested the whole world out of Christes hands who alone ought to reigne in the conscience hath throwne it downe hedlong into hell Hereby we may easily vnderstand what it is to reiect and refuse the grace of God euen to seeke righteousnes by the law Now who hath euer heard that a man by keping of the law reiecteth grace Do we then sinne in keeping of the law No forsoth But we despise grace when we obserue the law to this end that we may be iustified through it The law is good holy and profitable and yet it iustifieth not He then that kepeth the law to be iustified therby reiecteth grace denieth Christ despiseth his sacrifice and will not be saued by this inestimable price but will satisfie for his sinnes through the righteousnes of the law or deserue grace by his owne righteousnes and this man blasphemeth and despiseth the grace of god Now what an horrible thing is it to say that any man should be so deuilish as to despise the grace and mercy of God And yet notwithstanding all the world doth so Albeit it can not abide that any man should so iudge of it but will seeme to doe high seruice and honour vnto god Now followeth the second argument Verse 21. For if righteousnes come by the lavve then Christ died in vaine Here againe I admonish you that Paule speaketh not of the ceremoniall law onely for this the Papistes doe alwaies alleage but of the whole law And these words of Paule are diligently to be considered in this wise It is true that Christ suffered death or not Againe did he suffer in vaine or not Here we are constrained to aunswere except we be starke madde that he suffered in very deede and that he suffered not in vaine nor for himselfe but for vs If then he suffered not in vaine it followeth of necessitie that righteousnes cometh not by the law Take now therfore the whole law and imagine that by the merite of coÌ„gruence or works going before grace thou hast so much profited that thou hast receaued grace and the spirite of God which is a thinge impossible vnto nature but yet admitte I say that in doing what in thee lieth thou hast obtained grace art made righteous and hast receaued the holy Ghost by the merite of congruence then hast thou no neede of Christ he is to thee vnprofitable and his death of none effect Moreouer take euen the law of the ten commaundements wherin is contained the true religion and the highest seruice of God that is to say faith the feare of God the loue of God and the loue of our neighbour and shew me any man that hath bene iustified therby yet is it true notwithstanding that Christ died in vaine For he that is iustified by the law hath power in himselfe to obtaine righteousnes For in that he doth what in him lieth he deserueth grace the holy Ghost is powred into him wherby he is now able to loue God and his neighbour This being graunted it must needes follow that Christ died in vaine For what neede of Christ hath he which both loueth Christ and geueth himselfe for him so that he is able by the merite of congruence before grace to obtaine grace and then to doe such works as by the merite of worthines after grace he is able to deserue eternall life Then take away Christ withall his benefits for he is vtterly vnprofitable But why was he borne why was he crucified why did he suffer why was he made my high Priest louing me and geuing Himselfe an inestimable sacrifice for me In vaine no doubt and to no purpose at all if righteousnes come by no other meanes then the Papistes teach for I finde no righteousnes but either in my selfe or in the law without grace and without Christ Is this horrible blasphemy to be suffered or dissembled that the diuine maiestie not sparing his owne deare sonne but deliuering him to death for vs all should not doe all these things seriously in good earnest but as it were in sport Before I would admit this blasphemie I would not only that the holines of all the Papists meritmongers but also of all the Saincts holy angels should be throwne downe into the bottome of hell condemned with the deuil Mine eies shall behold nothing els but this inestimable price my Lord Sauiour Christ He ought to be such a treasure vnto me that all other things should be but dunge in coÌ„parison of him He ought to be such a light vnto me that when I haue apprehended him by faith I should not know whether there be any law any sinne any righteousnes or any vnrighteousnes in the world For what is al that is either in heaueÌ„ or earth in coÌ„parisoÌ„ of the sonne of god Christ Iesus my lord Sauiour vvho loued me gaue hiÌ„self for me Wherfore to reiect the grace of God is an horrible sinne and commonly reigning throughout the world wherof al they are giltie which seeke righteousnes by their owne workes For whiles they seeke to be iustified by their owne works and merites or by the law they reiect the grace of God and Christ as I haue said And of all these abhominations the Pope hath bene the only author For he hath not onely defaced and troden the Gospell of Christ vnder his feete but hath also replenished the world with his cursed traditions And hereof amongest other enormities his bulles and pardons are a sufficient witnes wherby he

absolueth not such as beleue but such as are contrite make confession to a Priest and reach out their helping hand to the maintenance of his pompe and his traditions Yet notwithstanding in this greate light of the Gospell the blind and obstinate Papistes doe continue still in their damnable doting dreames saying that the qualities of nature doe remaine sound and vncorrupt that men are able to prepare themselues to grace or to deserue grace by their owne works and merits And so farre of is it that they will acknowledge their errour and impietie that they doe yet still obstinatly defend the same euen against their owne conscience But we doe constantly affirme with Paule for we will not reiect the grace of God that either Christ died in vaine or els the law iustifieth not But Christ died not in vaine therfore the law iustifieth not Christ the sonne of God of his owne free grace and mercy hath iustified vs therfore the law could not iustifie vs for if it could then had Christ done vnwisely in that he gaue himselfe for our sinnes that we therby might be iustified We conclude therfore that we are iustified neither by our owne works and merites before grace or after neither yet by the law Now if my saluation was so costly and deare a price vnto Christ that he was constrained to die for my sinnes theÌ„ all my works with all the righteousnes of the law are but vile and nothiÌ„g worth in comparison of this inestimable price For how can I bie that for a farthing which cost many thousand talents of gold Now the law to speake nothing of other matters which are of much lesse valew with all the works and righteousnes therof is but as a farthing if ye compare it vnto Christ who by his death hath vanquished my death and hath purchased righteousnes and euerlasting life Should I then despise and reiect this incomparable price and by the law or by the works and merites of meÌ„ vile drosse and dung for so Paule calleth them if they be coÌ„pared vnto Christ seeke that righteousnes which Christ freely of meere loue hath geuen vnto me already hath cost him so greate a price that he was constrained to geue himselfe and euen his owne hart bloud for me This as I haue said the whole world doth and specially such as will be counted more holy and religious then others Wherby they plainly witnes that Christ died in vaine although with their mouthes they confesse the contrary neuer so much Which is most horribly to blasphemie the sonne of god to spit in his face to tread him vnder foote to count the bloud of the testament as an vnholy thing vtterly to despise the spirite of grace Paule here disputing of righteousnes hath no ciuill matter in hand that is he speaketh not of ciuill righteousnes which God notwithstanding alloweth and requireth and geueth certaine rewards therunto accordingly which also reason is able in some part to performe But he entreateth here of the righteousnes that auaileth before God whereby we are deliuered from the law sinne death and all euils and are made partakers of grace righteousnes and euerlasting life and finally are now become Lords of heauen and earth and all other creatures This righteousnes neither mans law neither the law of God is able to performe The lawe is geuen besides and aboue reason to be a light a helpe to man and to shew him what he ought to doe what to leaue vndone Notwithstanding man with all his strength and reason yea with this great light also and heauenly benefite the law I meane can not be iustified Now if that which is the most excellent thing in the world the law I say which as a bright shining sunne is ioyned to the dimme and obscure light of mans reason to lighten and to direct it is not able to iustifie what can reason doe I pray you without the lawe What Doutles nothing else but that which the Pope with his dreaming Sophisters and his whole Sinagoge hath done who with their owne traditions haue darkned the light euen of the first coÌ„maundement Wherfore there is not one of them that is able rightly to vnderstand any one syllable of the lawe but euery man walketh in mere darknes of mans reason And this errour is much more pernicious and deadly then that which procedeth of the doctrine of workes and the lawe These words therfore are very effectuall and full of power where he sayth If righteousnes come by the lavv then Christ died in vaine He speaketh here nothing of mans strength reason or wisedom be it neuer so great for the greater it is the sooner it deceaueth a man but he sayth plainly without all condition If by the lavv c. Wherefore reason lightned aided and directed by the lawe yea euen by the law of God is so vnable to attaine righteousnes that it draweth a man from righteousnes reiecteth Christ Set thou therfore the death of Christ simplie against all lawes and with Paule know nothing but Iesus Christ crucified Receaue no light either of reason or of the lawe or of any thing else then of Christ alone Then shalt thou be learned in dede righteous and holy and shalt receaue the holy Ghost which shall preserue thee in the puritie of the word and faith but set Christ aside and all things are but vnprofitable and vaine what so euer they be Here againe we see what a goodly commendation Paule geueth to the righteousnes of the lawe or mans owne righteousnes in that he teacheth it to be a contempt and reiecting of the grace of God and an abolishing of the death of Christ Paule is no great Rhetorician and yet see what matter he ministreth to him that listeth to play the Rhetorician What eloquence is able sufficiently to set out these wordes To reiect grace the grace of God Also that Christ died in vain The horriblenes whereof is such that all the eloquence in the world is not able to comprehend it To say that any man dieth in vaine it is but a small mater but to say that Christ died in vaine it is to take him quite away and make of him nothing at all Who so listeth to play the Rhetorician hath here mater enough to dilate and amplifie at large what an horrible blasphemous doctrine it is to set vp the righteousnes of the law and workes For what can be more blasphemous and horrible then to make the death of Christ vnprofitable and what doe they els which obserue the law to the end they may be iustified therby Now to make the death of Christ vnprofitable is also to make his resurrection his victory his glory his kingdome heauen earth God himselfe the maiesty of God and briefly all things els whatsoeuer but vnprofitable and of none effect This thundring and lightning from heauen against the righteousnes of the law and mans owne

To whom be glory for euer This bewitching and sorcerie then is nothing else but a plaine illusion of the Deuill printing in the hearte a false opinion of Christ and against Christ and he that is deluded with this opinion is bewitched They therfore that haue this opinion that they are iustified by the workes of the lawe or traditions of men are bewitched for this opinion is against faith and against Christ Paule vseth this word bevvitching in contempt of the false Apostles which so vehemently vrged the doctrine of the lawe and workes As if he should say what a deuelish bewitching is this For as the senses are peruerted by bodely witchcrafte so are the mindes of men also deluded by this spirituall with craft Verse 1. That ye should not obey the truth The Galathians at the first did gladly heare and obey the truth Therfore where he sayth VVho hath bevvitched you he sheweth that they were bewitched by these false apostles and were fallen away from that truth which they before did obey But this seemeth yet a more bitter and vehement kinde of speech when he sayeth that they doe not beleeue the truth For he signifieth by these wordes that they are bewitched and that he would deliuer them from this witcherie and yet they will not acknowledge nor receaue this benefite For it is certaine that he did not reduce all from the errour of the false Apostles vnto the truth but that many of them remained yet still bewitched Therfore he vseth these sharpe and vehement wordes VVho hath bevvitched you As if he would say Ye are so deluded and bewitched that nowe ye can not obey the truth I feare lest many of you are vtterly lost and so falne away that ye will neuer returne againe to the truthe Here haue ye yet an other goodly commendation of the lawe and mans owne righteousnes that it so bewitcheth men that they can not obey the truth Hereof the Apostles and the fathers of the primitiue Church did oftentimes make mention There is a sinne vnto death for vvhich I say thou shouldest not pray 1. Iohn 5. And againe It is impossible that they vvhich vvere once lightned and haue tasted of the heauenly gift and vvere made pertakers of the holy ghost and haue tasted of the good vvorde of God and of the povvers of the vvorld to come if they fall avvay should be renued againe by repentaunce c. Heb. 6. These wordes sound at the first as if some Nouatian had spoken them But the Apostles were constrained to speake after this maner because of the Heretikes And yet notwithstanding they did not hereby denie but that they which were fallen might returne againe to the fellowship of the faithfull After the same manner must we also speake at this day because of the authors and maisters of errours sectes that such shall neuer retourne to the truth Notwithstanding some there are which doe retourne but such as are not greatly bewitched or strongly deluded But the captaines and the authors of this sorcerie doe neuer retourne For to them we may well attribute this title which Paule here geueth vnto them that they can not heare nor abide the truth but studie rather how they may resist it Verse 1. To vvhom Iesus Christ before vvas described in your sight It was bitterly spoken where he said before that they were so bewitched that they could not obey the truth But it is more bitterly said when he addeth that Christ was so liuely described before them that they might handle him with their handes and yet they would not obey the truth Thus he conuinceth them euen by their owne experience As though he would say Ye are so bewitched and deluded with the deuillish opinions of the false apostles that now ye will not obey the truth And wheras I haue with great trauel and diligence set forth Christ plainly before your eyes yet doth this profit you nothing at al. In these wordes he hath respect to the former arguments wherby he proued that to those that will be iustified by the lawe Christe is but the minister of sinne that such doe reiect the grace of God and that to them Christ died in vaine Which arguments he had before more vehemently prosecuted and more largely amplified in their presence as if a painter had purtred Christ Iesus before their eies Now being absent he putteth them in minde of the same things saying To vvhom Iesus Christ vvas described in your sight As if he said There is no painter that with his colours can so liuely set out Christ vnto you as I haue painted him out by my preaching and yet notwithstaÌ„ding ye still remaine most miserably bewitched Verse 1. And vvas among you crucified What did I then paint out Euen Christ him selfe How was that done In this sort that he is crucified in you or among you He vseth here very rough and sharpe wordes Before he said that they sought righteousnes by the lawe reiected the grace of God and that to them Christ died in vaine Now he addeth moreouer that they crucifie Christ who before liued raigned in them As if he should say Ye haue now not onely reiected the grace of God not onely to you Christ died in vaine but also he is most shamefully crucified among you After the same maner he speaketh Heb. 6. Crucifying to them selues againe the sonne of God and making a mocke of him c. If a maÌ„ do but heare the name of a Monke of his shauen croune of his cowle of his rule it should make him to tremble howe much so euer the Papists doe adore these abominations and bragge that they are perfect religion and holines as I and others did iudge of them before God reuealed his Gospell vnto vs for we were brought vp in the traditions of men which darkened Christ and made him vtterly vnprofitable vnto vs when he heareth Paule say as here he doth that euen they which seeke to be iustified by the lawe of God be not onely deniers and murtherers of Christ but also they doe most wickedly crucifie him againe Nowe if they be crucifiers of Christ which seeke to be iustified by the righteousnes of the law of God and the works therof what are they I pray you which seeke saluation and eternall life by the dregges and filthie dunge of mans righteousnes and by the doctrine of Deuils But who could euer beleeue or thinke that it was so horrible and so abhominable a sinne to be made a religious man for so they call theÌ„ namely to be made a Massing priest a Monke a Frier a Nunne Doutles no man Yea they them selues say moreouer that Monkerie is a new baptisme Can there be any thing more horrible then that the kingdome of the Papists is the kingdome of such as spitefully spitte in the face of Christ the sonne of God and crucifie him againe For in deede they crucifie him a fresh who

was once crucified rose againe both in them selues in the church and in the hearts of the faithfull for with their spiteful reproches rebukes sclauÌ„ders and iniuries they spit vpon him and with their wicked opinions they wounde him and thrust him thorow that in them he may die most miserably and in the steade of him they set vp a glorious witchcraft wherby men are so miserably charmed and deluded that they caÌ„ not know Christ to be their iustifier their reconciler and Sauiour but a minister of sinne their accuser their iudge and their destroyer which must be pacified no otherwise then by our workes and merites And out of this opinion did afterwards spring the most pestilent pernicious doctrine that is in the whole Papacie which is this If thou wilt serue God thou must merite forgeuenes of sinnes and euerlasting life and must also helpe others to attaine saluation Thou must enter into a Monasterie vow obedience chastitie pouertie c. Monks and Friers and the rest of that religious rable being puffed vp with this opinion of their owne holines dreamed that they onely were in the life and state of perfection and that other Christians led but a common life for they did no vndue workes or more then they were bounde to doe that is they did not vowe and keepe chastitie pouertie obedience c. they were but onely baptised and kept the ten commaundements But as for them selues besides that which was common as wel to them as to other Christians they kept also the works of supererogation and the counsels of Christ wherfore they hoped to haue merite and a place in heauen amongs the principall Saintes farre aboue the common sort of Christians This was vndoutedly an horrible illusion of the deuill wherby he hath bewitched almost the whole world And euery man the more holy he would seeme to be the more he is snared with this witcherie that is to say with that pestilent perswasion of his owne righteousnes And this was the cause that we could not know that Iesus Christ was our Mediatour Sauiour but we did thinke that he was a seuere iudge which should be pacified by our owne workes which was nothing else but most horribly to blaspheme Christ and as Paule said before to reiect the grace of God to make the death of Christ of none effect and not onely to kill him but also most shamefully to crucifie him againe And this is the right meaning of that which Christ alledgeth out of Daniell that abomination standeth in the holy place Wherefore euery monke and religious person and euery Iusticiarie seeking remission of sinnes and righteousnes by his owne works or by his afflictions is a crucifier of Christ nowe raigning and liuing although not in the proper person of Christ yet in his owne heart and in the hearts of others And whosoeuer doe enter into Monasteries to the ende that by the keping of their rule and order they may be iustified doe enter into the dennes of theeues and such as crucifie Christ againe Wherefore Paule vseth in this place very rigorous and bitter wordes to the ende that he may feare and call backe the Galathians from the doctrine of the false Apostles As if he should say Consider well what ye haue done Ye haue crucified Christ againe and this I doe so plainly shewe and paint out before your eyes that ye may see it yea and touch it with your handes because ye seeke to be iustified by the lawe But if righteousnes come by the lawe then is Christ a minister of sinne and his death altogether in vaine If this be true then must it needes follow that Christ is crucified againe in you And it is not without cause that he addeth this clause in you or among you For Christ is no more crucified or dieth any more in his owne person as is saide in the sixte chapter to the Romaines but he dieth in vs when we reiecting true doctrine grace faith free remission of sinnes seeke to be iustified by our owne workes or else by the workes commaunded in the law Here Christ is crucified in vs againe Now this false and wicked perswasion to seeke righteousnes by the law and workes is nothing else as I haue before more amplie declared but the illusion of the Deuill wherwith men are so bewitched that in no wise they can acknowledge the benefite of Christ yea in all their life they can doe nothing else but not onely denie the Lord who hath bought them and in whose name they are baptised but also crucifie him againe in them selues Who so euer then hath a feare of God and a true heart to Christ and his religion let him flie quickly out of this Babylon and let him tremble at the very name of the Papacie For the impietie abomination therof is so horrible that no man is able to expresse it with words neither caÌ„ it be otherwise seene then with spiritual eies only These two argumentes Paule prosecuteth driueth into the heades of the Galathians very diligently First that they are so bewitched of the deuill that they obey not the truth most clearely set forth before their eies Secondly that they crucifie Christ againe in them selues These seeme to be simple and plaine words and without any high eloquence but in very deede they are so mighty that they exceede all the eloquence of man It can not therfore be coÌ„prehended but onely in spirit how great an impietie it is to seeke to be iustified by the righteousnes of the law or by mans owne righteousnes For as Paul saith here it is nothing els but to be witched of the deuill to be disobedient to the truth and to crucifie Christ againe Are not these goodly commendations of the righteousnes of the law and mans owne righteousnes The Apostle therefore is here kindled with greate zeale and with bitter words he pursueth condemneth the presumption of our owne righteousnes rising vpon the obseruation of the law of God and chargeth it with this impiety that it crucifieth againe the sonne of god Seing then it is so daungerous a thinge it can not be beaten downe enough or condemned as it should be For therof ensueth such a fall as is no lesse then the fall of Lucifer and such a losse as can neuer be recouered and therfore he vseth so sharpe and rigorous words against it that he spareth not the very law of God against the which he so bitterly inueieth that it seemeth he would vtterly reiect and condemne it And this doth he being constrained by greate necessity for otherwise he could not withstand the false Apostles nor defend the righteousnes of faith against them Albeit then that the law be holy iust and good yet must it put on as it were the visour of an hipocrite if he seeke to be iustified by workes Now he presseth them with an argument wherof they themselues had good experience and

to reply againe By this meanes Paulus Sergius the Lieutenaunt and all those cities regions kingedomes and countreis where the Apostles had preached by the onely preaching of faith did beleue without the law and the workes therof In the whole booke then of the Actes there is nothing els handled in effect but that it behoueth as wel Iewes as GeÌ„tiles as wel righteous as vnrighteous to be iustified by faith alone in Christ Iesus without the law and the workes therof The which thinge doth appeare as well by the preaching of Peter of Paule of Stephen of Philip and the other Apostles as also by the examples of the Gentiles and Iewes For as God gaue the holy ghost to the Gentiles which liued without the law by the preaching of the Gospell so did he geue the same to the Iewes yet not by the law nor by the ceremonies and sacrifices commaunded in the law but by the onely preaching of faith Now if the law had ben able to iustifie and the righteousnes of the law had bene necessary to saluation then doubtles the holy ghost had not bene geuen to the Gentiles which kept not the law But experience it selfe doth plainly witnesse that the holy Ghost was geuen vnto them without the law and this did the Apostles both Peter Paule Barnabas others see therfore the law doth not iustifie but faith onely in Christ which the Gospell setteth forth These thinges are diligently to be marked because of the aduersaries who do not consider what is handled in the Acts of the Apostles I my selfe in times past also reade this booke when in deede I vnderstoode in it nothing at all Therefore when thou hearest or readest in the Actes of the Apostles or wheresoeuer it be in the scriptures this worde Gentiles thou must there thinke that it is not to be vnderstand literally of the common nature of the Gentiles but it carrieth with it a spiritual meaning and is to be taken not for those which are vnder the law as were the Iewes as before is said in the second chapter VVe by nature Ievves c. but for those which are without the lawe Wherfore to say that the Gentiles are iustified by faith is nothing els but that they which obserue not the law nor doe the workes therof which are not circumcised which sacrifice not c. are iustified and receaue the holy Ghost By what meanes Not by the law and the workes therof for they haue no law but freely and without any other meanes sauing onely the hearing of the Gospell So Cornelius and his frendes whom he had called to his house doe nothing neither looke they vpon any workes going before and yet as many as are present receaue the holy Ghost No man speaketh but Peter they sitting by doe nothing they thinke not of the law much lesse doe they keepe it they sacrifice not they care not for the receauing of circumcision but only are bent to heare that which Peter speaketh He by his preaching brought the holy Ghost into their heartes as it were visibly For they spake vvith tonges and glorified God. But some man may here cauill and say who knoweth whether it were the holy ghost or no Wel let him cauil Sure it is that the holy Ghost so bearing witnesse doth not lie but hereby sheweth that he accepteth the Gentiles for righteous iustifieth them by no other meanes then by the onely voice of the Gospell or hearing of faith in Christ preached We may see also in the Actes how greatly the Iewes marueiled at this newe and straunge thinge For the faithfull which were of the Circumcision and came with Peter to Caesarea seing the gifte of the holy Ghost to be poured out also vpon the Gentiles in the house of Cornelius were amazed Also they that were at Ierusalem complained of Peter for that he went into men vncircumcised did eate with them but when they heard the matter declared by Peter in order as it was done touching Cornelius they marueiled and glorified God saying Then hath God also geuen saluation to the Gentiles This report and fame then that God hath geuen saluation also to the Gentiles was not onely at the first intolerable but also a greate offence euen to the beleuing Iewes which they could not easily shake of for they had this prerogatiue aboue all other nations that they were the people of God the adoption the glory the worship c. belonged to them Rom. 9. Moreouer they did exercise them selues in the righteousnes of the law they laboured all the day long they bare the burthen and heat of the day Moreouer they had the promises for keeping of the law therfore they could not but murmure against the Gentiles and say Behold the Gentiles come but euen now and haue not suffered any heate or borne any burden notwithstanding they haue the same righteousnes and holy Ghost without labour which we by labour by the heate and burthen of the day could not obtaine They haue laboured in deede but that was but one hower and by this labour they are more refreshed then weried Wherefore then hath God tormented vs with the lawe if it auaile nothing to the obtaining of righteousnes He now preferreth the Gentiles before vs which haue bene so long burdened with the yoke of the law For we which are the people of God haue bene vexed all the day long but they which are not the people of God neither haue any lawe nor haue done any good at all are made equall with vs. And hereupon the Councell of the Apostles through great necessity was assembled at Ierusalem to satisfie and pacifie the Iewes who though they beleued in Christ yet was this opinion notwithstanding deepely rooted in their hearts that the law of Moses ought to be kept There Peter vpon his owne experience set him selfe against them saying If god haue geuen the same grace vnto the Gentiles which he hath geuen vnto vs that haue beleued in the Lord Iesus Christ who am I that I should forbid God Againe God vvho knovveth their hearts bare them vvitnesse in geuing vnto them the holy Ghost euen as he did vnto vs And he put no difference betvvene vs and them purifiing their heartes by faith Novv therfore vvhy tempt ye God to lay a yoke on the disciples neckes vvhich neither our fathers nor vve vvere able to beare c. With these wordes Peter at once ouerthroweth the whole law As if he would say We will not keepe the law for we are not able to keepe it but we beleue through the grace of our Lorde Iesus Christ to be saued as they doe So Peter here is altogether occupied in this matter that God hath geuen to the Gentiles the selfe same grace that he hath geuen to the Iewes As though he would say When I preached to Cornelius I learned by mine owne experience that the holy Ghost was geuen without the law

to the Gentiles by the only hearing of faith Therfore in no case are they to be burdened with the law To conclude since it is certaine that neither we nor our fathers were euer able to fulfill the law it behoueth you also to reiect this opinion that righteousnes and saluation commeth by the law And this did the beleeuing Iewes by litle and litle but the wicked which by this preaching were offended at the length were altogether hardened The commendation of that Booke which containeth the Actes of the Apostles So in the Acts ye shall finde both expositions and experience and the preachings of the Apostles and also examples for the confirmation of this matter against this obstinate opinion touching the righteousnes of the law And therfore we ought the more to loue the more diligently to read this booke because therin are contained most substantiall testimonies wherby our mindes may be comforted and confirmed against the Papistes our Iewes whose abhominations and coloured hypocrisie we resist and condemne by our doctrine that we may set forth the benefites and glory of Christ Who though they haue no substantiall matter to aledge against vs wheras the Iewes might haue laid against the Apostles that they had receaued the law all these ceremonies from God yet notwithstaÌ„ding they are no lesse stubborne in defending their wicked traditions and abhominations then the Iewes were in mainteining their law which they had receaued froÌ„ God standing principally vpon this grounde that they are called to the place of Bishops that the power and aucthoritie of gouerning the Churches is committed vnto them This they do to the ende that they may bring vs into bondage and that they may wrest from vs this article that we are iustified not by faith formed and adorned with charitie as they say but by faith alone But we set before them the booke of the Actes that they may reade it and consider the examples contained therein There shall they finde this to be the summe and argument of that booke that we are iustified by faith onely in Christ without workes and that the holy Ghoste is geuen by the onely hearing of faithe at the preaching of the Gospell and not at the preaching or worke of the lawe Wherfore thus teach we O man although thou faste geue almes honour thy parents obey the magistrate c yet art thou not iustified therby This voice of the law honour thy parents or any other else either heard or fulfilled doth not iustifie What then To heare the voice of the spouse to heare the word of faith this worde of hearing doth iustifie Wherfore Because it bringeth the holy ghost which iustifieth and maketh righteous Hereby may we see what is the difference betwene the law and the Gospell The law neuer bringeth the holy Ghost but onely teacheth what we ought to doe therfore it iustifieth not But the Gospell bringeth the holy ghost because it teacheth what we ought to receaue Therefore the law and the Gospell are two contrary doctrines To ground righteousnes therfore in the law is nothing els but to fight against the Gospell For Moses with his law is a seuere exactor requiring of vs that we should worke and that we should geue briefely it exacteth of vs Contrariwise the Gospell geueth freely and requireth of vs nothing els but to hold out our hands and to take that which is offered Now to exacte and to geue to take and to offer are cleane contrary and can not stand together For that which is geuen I take but that which I geue I do not take but I offer it vnto an other Therfore if the Gospell be a gifte it requireth nothing Contrariwise the law geueth nothing but it requireth and streitly exacteth of vs yea euen impossible thinges Of Cornelius in the 10. of the Actes Here our aduersaries set against vs the example of Cornelius Cornelius say they was as Luke witnesseth a good man iust and fearing God vvhich gaue almes to the people and praied to God continually therefore of Congruence he did merite the forgeuenes of sinnes and the sending of the holy Ghost I aunswere Cornelius was a Gentile and this cannot the aduersaries deny For the words which Peter alledgeth in the 10. chapter of the Actes do plainly witnesse the same Ye knovv saith he that it is vnlavvful for a man that is a Ievv to accompany vvith one of an other nation but God hath shevved me that I should not call any man polluted or vncleane He was therfore a Gentile and not circumcised not keeping the law yea not once thinking of it because it pertained nothing vnto him And yet notwithstanding he was iustified and receaued the holy Ghost And this argument as I said is handled throughout the whole booke of the Actes to wit that the law auaileth nothing to righteousnes Let this suffice then for defence of the article of iustification that Cornelius was a Gentile not circumcised not keeping the law therfore was he not iustified by the lawe but by the hearing of faith God therefore iustifieth without the lawe and so consequently the law auaileth nothing to righteousnes For otherwise God woulde haue geuen the holy Ghost only to the Iewes which had the law kept it and not to the Gentiles which had not the law much lesse did accomplish it But God wrought cleane contrary For the holy Ghost was geuen to them that kept not the law wherfore righteousnes commeth not by the lawe By this meanes the obiection of the aduersaries which doe not vnderstand the true meane of iustification is aunswered Here againe the aduersaries do obiect against vs and say Be it so that Cornelius was a Gentile did not receaue the holy Ghost by the law yet notwithstanding forasmuch as the text saith plainly that he vvas a iust man fearing God geuing almes c. it might seeme that by these works he deserued to haue the holy ghost afterwards geuen vnto him I auÌ„swere that Cornelius was a iust a holy man in the old testament because of his faith in Christ which was to come as all the fathers prophets godly kings were righteous did receaue secretly the holy ghost thorough faith in Christ to come But these popish Sophisters put no difference betwene faith in Christ to come in Christ which is already come Wherfore if Cornelius had died before Christ was reueiled yet had he not bene damned because he had the faith of the fathers which were saued by faith onely in Christ to come Actes 15.11 He remained then alwaies a Gentile vncircumcised without the law yet notwithstanding he worshipped the selfe same God whom the father 's worshipped by faith in the Messias to come But now because the Messias was already come necessary it was that it should be shewed vnto him by the Apostle Peter that he was not now to be looked for but that he was already come And

this article as concerning faith in Christ to be reuealed that I may touch this also by the way is very necessary to be knowne For seing that Christ is now reueiled we caÌ„ not be saued by faith in Christ to come but we must beleue that he is already come hath fulfilled all things and abolished the lawe Therfore necessary it was also that Cornelius should be brought to an other beliefe not that Christ was yet to come as he did beleue before but that he was already come So faith geueth place to faith From faith to faith Rom. 1. The popish Scholemen therfore are deceaued when they say for the maintenaunce of their opus congruum or merite before grace that Cornelius by the natural and morall works of reason attained grace forgeuenes of the holy Ghost For to be a iust man fearing God are the properties not of a Gentile or of a naturall man but of a spirituall man who hath faith already For if he should not beleue in God and feare God he could not hope to obtaine any thing of him by his prayer The first commendation therfore that Luke geueth vnto Cornelius is this that he is a righteous man and fearing God then afterwards he commendeth him for his works and almes deedes This our aduersaries do not consider but they lay hold only vpon this sentence and it they maintaine with toth and naile that he gaue almes vnto the poore For that seemeth to make for the establishing of their merite of congruence or desert going before grace But first of all the person or the tree must be commeÌ„ded and then the works the frute Cornelius is a good tree for he is righteous and feareth God therefore he bringeth forth good frute he geueth almes he calleth vpon God these frutes please God because of his faith Wherfore the angell coÌ„mendeth Cornelius for his faith in Christ which was yet to come and bringeth him from that faith to an other faith in Christ which is already come wheÌ„ he saith Call for Simon vvhose surname is Peter he shall tell thee vvhat thou oughtest to doe c. Like as then Cornelius was without the law before Christ was reueiled euen so after Christ was reueiled he receaued neither the law nor circumcision And as he kept not the law before so did he not keepe it afterwards This argument therfore concludeth strongly Cornelius was iustified without the law therfore the law iustifieth not Naaman the Syrian Likewise Naaman the Syrian was no doubt a good and a godly man and had a religious and a reuereÌ„t opinion of god And although he was a Gentile belonged not to the kingdome of Moses which theÌ„ florished yet notwithstanding his flesh was clensed and the God of Israell was reueiled vnto him and he receaued the holy Ghost For thus he saith Now I knovv assuredly that ther is no other God in all the vvorld but in Israell He doth nothing at all he kepeth not the law he is not circumcised but onely he praieth that so much of that earth might be geuen vnto him as two mules shoulde be able to carie away Moreouer it appeareth that faith was not idle in him For so he speaketh to the Prophet Heliseus Thy seruaunt vvill henceforth neither offer burnt sacrifice nor offering vnto any other God sauing the Lorde But in this thinge the Lord be mercifull vnto thy seruaunte that vvhen my master goeth into the house of RimmÃ³n to vvorship there and leaneth on my hand and I bovve my selfe in the house of RimmÃ³n vvhen I doe bovv dovvne I say in the house of RimmÃ³n the Lord be mercifull to thy seruaunt in this point To vvhom the prophet saith Go in peace So was he iustified The Iew hearing this freateth for anger and saith What should the Gentile be iustified without the keeping of the law Should he be compared with vs which are circumcised The Gentiles iustified without the law euen when the law and policy of Moses was yet in force Therfore God long before when the kingdome of Moses was yet standing and florishing did shew that he iustifieth men without the law as in deede he iustified many kings in Egypt in Babylon also Iob and many other nations of the East Moreouer Niniuie a greate Citie was iustified and receaued the promise of God that it should not be destroyed but should be preserued By what meanes Not because it heard fulfilled the law but because it beleued the word of God which the prophet Ionas preached For so saith the prophet And the Niniuites beleued God and proclaimed a fast and put on sackecloth that is they repented Our aduersaries doe craftely skippe ouer these words They beleued and yet the effect of altogether resteth therein Thou readest not in Ionas And the Niniuites receaued the lawe of Moses were circumcised offered vp sacrifice fulfilled the works of the law but beleuing the word they repented in sackecloth and ashes This was done before Christ was reueiled when as yet that faith reigned which beleeued in Christ that was to come If then the Gentiles were iustified without the law receaued secretly the holy Ghost when the policie of the lawe was yet in force why now should the lawe be required as necessary for the obtaining of righteousnes which by the comming of Christ is already abolished This is therfore a sure and a strong argument grounded vpon the experience of the Galathians VVhether receaued ye the holy ghost by the vvorks of the lavv or by the hearing of faith preached For they were compelled to graunt that they heard nothing of the holy ghost before the preaching of Paule but when he preached the Gospel then receaued they the holy Ghost So we also at this day conuicted by the testimony of our owne conscience are coÌ„strained to coÌ„fesse that the holy ghost is not geuen by the law but by the hearinge of faith For many heretofore in Poperie haue gone about with great labour and studie to keepe the law the decrees of the fathers and the traditions of the Pope and some with painfull and continuall exercises in watching fasting and praying c. did so weare and consume their bodies that they were able to sustaine no labour wherby notwithstanding they gained nothing els but that they miserably afflicted and tormented them selues They could neuer attaine to this to haue a quiet conscience and peace in Christ but continually they doubted of Gods good will towards them But now since the Gospel teacheth that the law and works iustifie not but faith alone in Iesus Christ there followeth a most certaine knowledge and vnderstanding a most ioyfull conscience and true iudgement of euery kinde of life and of all things els whatsoeuer The beleuing man may now easily iudge that the Papacy with all the orders and traditions thereof is wicked which before he could not do For so great blindenes raingned in the world

so that the worde be not onely my voice but may be hearde of thee and may enter into thy hearte and be beleued of thee then is it truly and in deede the hearing of faith thorowe the which thou receauest the holy Ghost which after thou hast once receaued thou shalt also mortifie thy flesh The faithfull doe finde by their owne experience howe gladly they would hold and embrace the word when they heare it with a full faith and abandon this opinion of the lawe and of their owne righteousnes but they feele in their flesh a mightie resistaunce against the spirite For reason and the flesh will needes worke together This saying Ye must be circumcised and keepe the lavve can not be vtterly rooted out of our mindes but it sticketh fast in the hearts of all the faithfull There is therfore in the faithfull a continuall conflict betwene the hearing of faith and the workes of the lawe For the conscience alwayes murmureth and thinketh that this is too easie a way that by the onely hearing of the word righteousnes the holy ghost and life euerlasting is promised vnto vs But come once to an earnest trial therof and then tell me how easie a thing it is to heare the word of faith In deede he which geueth is great moreouer he geueth great things willingly and freely and vpbraideth no man therwith but thy capacitie is hard and faith weake still striuing against thee so that thou art not able to receaue this gift But let thy conscience murmure against thee neuer so much let this Must come neuer so ofteÌ„ into thy minde yet stand fast hold out vntill thou ouercome this Must So as faith encreaseth by litle and litle that opinion of the righteousnes of the lawe will diminish But this can not be done without great conflict Verse 3. Are ye so foolish that after ye haue begone in the spirite ye vvould novv finish or be made perfect by the flesh This argument being concluded how that the holy ghost cometh not by the workes of the lawe but through the preaching of faith he beginneth here to exhort the Galathians and to terrifie them from a double daunger and incommoditie The first is Are ye so foolish that after ye haue begone in the spirite ye vvould novv ende in the flesh The other followeth Haue ye suffred so great things in vaine As if he said Ye began in the spirite that is your religion was excellently well begone As also a litle after he saith Ye ranne vvel c. But what haue ye gotten therby Forsoth ye will nowe ende in the flesh yea rather ye are ended in the flesh Paule here setteth the spirite against the flesh He calleth not the flesh as before I haue said lust beastly passions or sensual appetites for he intreateth not here of lust or of other fleshly desires but of forgeuenes of sinnes of iustifying the conscience of obteining righteousnes before God of deliueraunce from the lawe sinne and death and yet notwithstanding he sayth here that they forsaking the spirite doe now ende in the flesh Flesh therfore is here taken for the very righteousnes and wisedome of the flesh and the iudgement of reason which goeth about to be made righteous by the law Whatsoeuer then is best and most excellent in man as the wisedome of reason yea and the righteousnes of the law it selfe the same here Paule calleth flesh And this place must be well weyed and considered because of the slaunderous and cauilling Papists which wrest the same against vs saying that we in Poperie began in the spirite but now hauing maried wiues we ende in the flesh As though a single life or not to haue a wife were a spirituall life and as though it nothing hindred their spirituall life if a man not contented with one whore haue many They are mad men not vnderstanding what the spirite or what the flesh is The spirite is whatsoeuer is done in vs through the spirite The flesh whatsoeuer is done in vs according to the flesh without the spirite Wherfore all the dueties of a Christian man as to loue his wife to bring vp his children to gouerne his familie and such like which vnto them are worldly and carnal are the frutes of the spirite These blinde buzzardes can not discerne the things which are the good creatures of God from vices Here also is to be noted that the Apostle sayth the Galathians did begin in the spirite He should here haue added actiuely Nunc carne consummatis that now ye ende in the flesh But he doth not so but sayth passiuely carne consummamini that ye ende yea or rather are ended in the flesh The righteousnes of the law which Paule here calleth the flesh is so farre of from iustifying that they which after the receauing of the holy ghost through the hearing of faith fall backe againe vnto it are ended in it that is to say are vtterly destroyed Therfore who so euer teach that the lawe ought to be fulfilled to this ende that men might be iustified thereby whiles they goe about to quiet their consciences they hurt them whiles they would iustifie them they condemne them Paule euermore by the way hath a glaunce at these false apostles for they stil vrged the law saying Faith onely in Christ taketh not away sinne pacifieth not the wrath of God iustifieth not Therfore if ye will obtaine these benefites ye must not onely beleeue in Christ but therwith ye must also keepe the law be circumcised keepe the feastes sacrifices c. Thus doing ye shall be free from sinne from the wrath of God from euerlasting death yea rather sayth Paule by the selfe same things ye establish vnrighteousnes ye prouoke the wrath of God ye adde sinne to sinne ye quench the spirite ye fall away from grace and vtterly reiect the same and ye together with your disciples doe ende in the flesh This is the first dauÌ„ger from the which he terrifieth the Galathians lest if they seeke to be iustified by the lawe they lose the spirite and forgoe their good beginnings for a wretched ende Verse 4. Haue ye suffered so many things in vaine The other daunger and incommoditie is this Haue ye suffred so many things in vaine As though he would say Consider not onely howe well ye began and howe miserablie ye haue forsaken your good beginnings and your course well begone moreouer that not onely ye haue lost the first fruites of the spirite being fallen againe into the ministerie of sinne and death and into a dolefull and a miserable bondage of the lawe but consider this also that ye haue suffered muche for the Gospels sake and for the name of Christe to witte the spoiling of your goodes railings and reproches daungers both of bodies and liues c. All things were in a happie course and great towardnes with you Ye taught purely ye liued holily and ye endured many euils constantly

for the name of Christe But nowe all is lost as well doctrine as faith as well doing as suffering as well the spirite as the fruites thereof Hereby it appeareth sufficiently what inconuenience the righteousnes of the lawe and mans owne righteousnes bringeth to witte that they which trust in it doe lose at once vnspeakeable benefites Nowe what a miserable thing is it so sodenly to lose such inestimable glory and assuraunce of conscience towardes God also to endure so many great and greeuous afflictions as losse of goods wife children body and life and yet notwithstanding to sustaine all these things in vaine And out of these two places much matter may be gathered to set forth and amplifie at large the goodly commendation of the lawe and mans owne righteousnes if a man would stand vpon euery parcell by it selfe and declare what spirite it was wherwith they began what how great and how many the afflictions were which they endured for Christes sake But no eloquence can sufficiently set forth these matters For they are inestimable things wherof Paule here entreateth to wit the glory of God victory ouer the world the flesh and the deuill righteousnes and euerlasting life and on the other side sinne desperation eternall death and hell And yet notwithstanding in a moment we lose all these incomparable gifts and procure vnto our selues these horrible and endles miseries and al by false teachers when they leade vs away froÌ„ the truth of the gospel vnto false doctrine And this not only they doe easily bring to passe but also vnder the shew of great holines Verse 4. If notvvithstanding it be in vaine This he addeth as a correction wherby he mitigateth the reprehension that goeth before which was somewhat sharpe And this he doth as an Apostle lest he should terrifie the Galathians too much Although he chide them yet notwithstanding he alwayes doth it in such sorte that he poureth in sweete oyle withall lest he should driue them to desperation He saith therfore If notvvithstanding it be in vaine As if he would say yet I doe not take away all hope from you but if ye would so end in the flesh that is to say follow the righteousnes of the lawe and forsake the spirite as ye haue begone then knowe ye that all your glory and affiaunce which ye haue in God is in vaine and all your afflictions are vnprofitable In deede I must needes speake somwhat more roughly vnto you in this matter I must be more feruent in the defence therof and more sharpe in chiding of you especially the matter being so waightie and constraining me thervnto left ye should thinke it to be but a trifle to cast away the doctrine of Paule and receaue an other Notwithstanding I will not vtterly discourage you so that ye repent and amende For sickely and scabbed children may not be cast away but must be holpen and seene to more carefully then they which are in health So that Paule here like a cunning Phisician layeth all the fault in a manner vpon the false Apostles the authors and onely cause of this deadly disease Contrariwise he entreateth the Galathians very gently to the ende that by this his mildnes he might heale them and restore them againe We therfore by the example of Paule ought in like manner to reprehend the weake and so to heale and remoue their disease that in the meane time we leaue not of to cherish and comfort them lest if we handle them too sharply they fall into desperation Verse 5. He therfore that ministreth to you the spirite and vvorketh miracles among you doth he it through the vvorkes of the lavve or by the hearing of faith preached This argument grounded vpon the experience of the Galathians doth so well like the Apostle that after he hath rebuked and terrified them setting before them a double daunger and incommoditie he nowe repeteth the same againe and that with a more large amplification saying He vvhich ministreth c That is to say Ye haue not only receaued the spirite by the hearing of faith but whatsoeuer ye haue either knowne or done ye haue it by the hearing of faith As though he would say It was not enough that God gaue you once the spirite but the same God also hath enriched you with the gifts of the spirite and encreased the same in you to the ende that ye hauing once receaued the spirite it might alwaies growe and be more and more effectuall in you Hereby it is plaine that the Galathians had wrought miracles or at the least had shewed such fruites of faith as the true Disciples of the Gospell are wont to bring forth For the Apostle elswhere saith That the kingdome of God is not in vvord but in povver Now this power is not onely to be able to speake of the kingdom of God but also in very deede to shew that God through his spirite is effectual in vs So before in the second chapter he saith of him selfe He that vvas effectuall in Peter among the Ievves vvas also effectuall in me he that vvas mighty by Peter in the Apostleship ouer the Circumcision vvas also mighty by me tovvards the Gentiles When a preacher then so preacheth that the word is not destitute of his frute but effectuall in the heartes of the hearers that is to say when faith hope loue and pacience do follow then God geueth his spirite and worketh miracles in the hearers In like manner Paule saith here that God hath geuen his spirite to the Galathians hath vvrought miracles among them As though he would say God hath not onely brought to passe through my preaching that ye should beleue but also that ye should liue holily bring forth many frutes of faith and suffer many afflictions Also by the same power of the holy Ghost of adulterers of wrathfull impacient and couetous persons and of very enemies ye are become liberall chast gentle pacient and louers of your neighbours Wherupon afterwardes he geueth testimony of them in the fourth chapter that they receaued him as an Angell of God yea rather as Christ Iesus and that they loued him so vehemently that they were ready to haue plucked out their owne eyes for him Now to loue thy neighbour so heartily that thou art ready to bestow thy money thy goods thine eyes and all that thou hast for his saluation and moreouer to suffer patiently all aduersities and afflictions these no doubt are the effects fruits of the spirite these saith he you receaued and enioyed before these false teachers came among you But ye receaued them not by the lawe but of God who so ministred vnto you and daily encreased in you his holy spirite that the gospell had a most happie course amongste you in teaching beleeuing working and suffring Now seeing ye know these things being conuicted euen by the testimonie of your owne consciences howe cometh it to passe that ye shewe not forth the same

fruites that ye did before that is that ye teache not truely that ye beleeue not faithfully that ye liue not holily that ye worke not rightly and that ye suffer not patiently Finally who hath so corrupted you that ye beare not so louing affection towards me as ye did before that ye receaue not Paule now as an Angell of God nor as Christ Iesus that ye will not plucke out your eyes to geue them vnto me How cometh it to passe I say that this feruent zeale of yours waxeth so colde towardes me and that ye now preferre before me the false apostles which doe so miserably seduce you In like manner it hapneth vnto vs at this day When we first preached the Gospell there were very many that fauoured our doctrine and had a good and a reuerent opinion of vs and after the preaching therof followed the operations and effectes of faith But what came then A sort of light and brainsicke heads sprang vp and by and by destroyed all that we had in long time and with much trauaile plaÌ„ted before and also made vs so odious vnto them which before loued vs dearely and thankfully receaued our doctrine that nowe they hate nothing more then our name But the Deuill is the aucthor of this mischiefe working in his members contrary signes which wholy fight against the operations of the holy Ghost Therfore sayth the Apostle your experience O ye Galathians ought to teach you that these great and excellent miracles proceeded not of the workes of the law For as ye had them not before the hearing of faith preached so haue ye them not nowe although the false apostles raigne in the middest of you Therfore we also may say to them at this day which vaunt them selues to be gospellers and to be freed from the tyrannie of the Pope haue ye ouercome the tyrannie of the Pope and obtained libertie in Christ through the Anabaptistes and such other fanaticall spirites or through vs which haue preached faith in Iesus Christ Here if they will confesse the truth they must needes say no doubt it was by the preaching of faith And true it is that in the beginning of our preaching the doctrine of faith had a most happy course and downe fell the Popes pardones purgatorie vowes Masses and such like abhominations which drue with them the ruine of al Poperie No man could iustly condemne vs for our doctrine was pure raising vp and comforting many poore consciences which had bene long oppressed with mens traditions vnder the Papacie which was a plaine tyrannie a racking and crucifying of consciences Many therfore gaue thankes vnto God that through the Gospell which by the grace of God we theÌ„ first preached they were so mightely deliuered out of these snares and this slaughterhouse of consciences But wheÌ„ these new fond heads sprang vp who went about by all meanes to worke our discredite then began our doctrine to be euill thought of for it was commonly bruted abrode that the professors therof disagreed among themselues Wherat many being greatly offended fell quite from the truth putting the Papistes in comfort that we together with our doctrine should shortly come to naught and by this meanes they should recouer their former dignitie and authoritie againe Wherfore like as the false apostles vehemently contended that the Galathians now iustified by faith in Christ ought to be circumcised to kepe the law of Moses if they would be deliuered from their sinnes and from the wrath of God and obtaine the holy Ghost and yet notwithstanding by the selfe same meanes they burdened them the more with sinnes for sinne is not taken away by the law neither is the holy ghost geuen through it but onely it worketh wrath and driueth men into great terrours so at this day these rash heades which thought to prouide for the safetie of the catholike Church at once to driue downe all Poperie haue done no good but much hurt to the Church they haue not ouerthrowne the Papacie but haue more established it But if they had as they began with a common consent together with vs taught and diligently vrged the article of iustification that is to say that we are iustified neither by the righteousnes of the lawe nor by our owne righteousnes but by onely faith in Iesus Christ doutles this one article by litle and litle as it began had ouerthrowen the whole Papacie with al her brotherhodes pardons religious orders relikes ceremonies inuocation of Sainctes purgatorie Masses watchings vowes and infinite other like abhominations But they leauing of the preaching of faith and true Christian righteousnes haue gone an other way to worke to the great hinderaunce both of sounde doctrine and of the Churches Therfore it is happened to them much like as is said in the common Dutch prouerbe They haue driuen away the fishes which the nette was about to enclose whiles they went about to catch them with their handes Verse 6. As Abraham beleeued God and it vvas imputed to him for righteousnes Hitherto Paule groundeth his argument vpon the experience of the Galathians and with this argument he presseth them vehemently Ye saith he haue beleued beleuing haue done miracles haue shewed many notable signes and moreouer ye haue suffred many afflictioÌ„s al which things are the effects operations not of the law but of the holy ghost This the Galathians were constrained to confesse For they could not denie these things which were before their eyes and subiect to their senses and therfore this argument grounded vpon their owne experience is very strong Now he addeth the example of Abraham rehearseth the testimony of the scripture The first is out of Genesis Abraham beleued God c. This place the Apostle here mightely prosecuteth as also he doth in his epistle to the Romaines If Abraham saith he vvas made righteous by the vvorks of the lavv he hath righteousnes and reioysing but not before God but before men For before God he hath sinne and wrath Now he was iustified before God not because he did work but because he did beleue For the scripture saith Abraham beleued God and it vvas imputed to him for righteousnes This place doth Paule there notably set out amplifie as it is most worthy Abraham saith he vvas not vveake in the faith neither considered he his ovvne body being dead vvhen he vvas almost an 100. yere old neither that Sara vvas past childe bearing Thorough vnbelefe he doubted not of the promise of God but vvas made strong in the faith and gaue glory to God being surely persuaded that whatsoeuer God had promised he was able to performe wherefore it was imputed vnto him for righteousnes And this is wrytten not onely for him that it was counted vnto him for righteousnes but for vs also c. Paule by these wordes Abraham beleeued maketh the cheefest worship the cheefest duetie the cheefest obedience and the cheefest sacrifice

nature that is he must needes hate sinne and sinners and this he doth of necessity for otherwise he shoulde be vnrighteous and loue sinne How then can these two contradictories stand together I am a sinner and most worthy of Gods wrath and indignation and yet the father loueth me Here nothing commeth betwene but onely Christ the mediatour The father saith he doth not therfore loue you because ye are worthy of loue but because ye haue loued me and haue beleeued that I came out from him Thus a Christian man abideth in true humilitie feeling sinne in him effectually and confessing himselfe to be worthy of wrath the iudgement of God and euerlasting 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 vnto Christ and in him he lifteth vp him selfe against this feeling of Gods wrath and iudgement and beleueth that not only the remnants of sinne are not imputed vnto him but that also he is loued of the father not for his own sake but for Christes sake whom the father loueth Hereby now we may see how faith iustifieth without works and yet notwithstanding how imputation of righteousnes is also necessary Sinnes doe remaine in vs which God vtterly hateth Therefore it is necessary that we should haue imputation of righteousnes which we obtaine through Christ and for Christes sake who is geuen vnto vs and receaued of vs by faith In the meane time as long as we liue here we are caried and norished in the bosome of mercy and long sufferance of God vntill the body of sinne be abolished and we raised vp as newe creatures in that great day Then shall there be newe heauens and a new earth in which righteousnes shal dwell In the meane while vnder this heauen sinne and wicked men do dwell and the godly also haue sinne dwelling in them For this cause Paule Rom. 7. coÌ„plaineth of sinne which remaineth in the Saincts yet notwithstanding he saith afterwards in the 8. chapter that there is no damnation to them vvhich are in Christ Iesu Now how shall these things so contrary and repugnant be reconciled together that sinne in vs is no sinne that he which is damnable shall not be condemned that he which is reiected shall not be reiected that he which is worthy of the wrath of God and euerlasting damnation shall not be punished The onely reconciler hereof is the mediatour betwene God and man euen the man Iesus Christ as Paule sayth There is no condemnation to them vvhich are in Christ Iesu Verse 7. Knovve ye therfore that they vvhich are of faith the same are the children of Abraham This is the generall argument and whole disputation of Paule against the Iewes that they which beleeue are the children of Abraham and not they which are borne of his flesh and his bloud This disputation Paule vehemently prosecuteth in this place and in the 4. and 9. chapit to the Rom. For this was the greatest confidence and glory of the Iewes VVe are the seede and children of Abraham He was circumcised and kept the lawe therfore if we will be the true children of Abraham we must folow our father c. It was no doubt an excellent glory and great dignitie to be the seede of Abraham For no man could denie but that God spake to the seede and of the seede of Abraham But this prerogatiue nothing profited the vnbeleuing Iewes By reason wherof Paule especially in this place mightely striueth against this argument and wresteth from the Iewes this strong affiance in them selues And this could he as the elect vessell of Christ doe aboue all other For if we at the beginning should haue disputed with the Iewes without Paule peraduenture we should haue preuailed very litle against them So then Paule reasoneth against the Iewes which stoode so proudly vpon this opinion that they were the children of Abraham saying VVe are the seede of Abraham Well what then Abraham was circumcised kept the lawe we doe the same All this I graunt What will ye therefore looke to be iustified and saued No not so But let vs come to the Patriarke Abraham himselfe and let vs see by what meanes he was iustified and saued Doutles not for his excellent vertues and holy workes not because he forsooke his countrey kinred and fathers house not because he was circumcised and obserued the lawe not because he was about to offer vp in sacrifice at the commaundement of God his sonne Isacke in whom he had the promise of posteritie but because he beleued Therfore he was not iustified by any other meanes then by faith alone If ye then will be iustified by the lawe much more ought Abraham your father to be iustified by the lawe But Abraham could not otherwise be iustified nor receaue forgeuenes of sinnes and the holy Ghost then by faith alone Since this is true by the testimonie of the scripture why stande ye so much vpon circumcision and the lawe contending that ye haue righteousnes and saluation therby when as your father Abraham him selfe euen your headspring of whom ye doe so much glory was iustified and saued without these by faith alone What can be brought against this argument Paule therfore concludeth with this sentence They vvhich are of faith are the children of Abraham that corporall birth or carnall seede maketh not the children of Abraham before God. As though he would say There is none before God accompted as the childe of this Abraham who is the seruaunt of God whom God hath chosen and made righteous by faith through carnall generation but he must haue such children geuen him before God as he was a father But he was a father of faith and was iustified and pleased God not because he could beget children after the flesh not because he had circumcision and the lawe but because he beleeued in god Therfore he that will be a childe of the beleeuing Abraham must also him selfe beleeue or else he is not a childe of the elect acceptable and iustified Abraham but onely of the begetting Abraham which is nothing else but a man conceaued borne wrapt in sinne without the forgeuenes of sinnes without faith without the holy ghost as an other man is and therfore coÌ„demned Such also are the children carnally begotten of him hauing nothing in them like vnto their father but flesh and bloud sinne and death therefore these are also damned This glorious boasting then Vve are the seede of Abraham is to no purpose This argument Paule setteth out plainly in the .9 to the Romains by two examples of the holy scripture The first is of Ismaell and Isaac which were both the seede and naturall children of Abraham and yet notwithstanding Ismaell which was begotten of Abraham as Isaac was yea and should also haue bene the first begotten if

thinke them selues able thereby vtterly to ouerthrowe the doctrine of Faith which we teach and maintaine Therefore we must be well furnished and armed that we may be able not onely to instruct our brethren but also to aunswer the obiections of our aduersaries The Schoolemen and all such as vnderstand not the Article of Iustification doe knowe no other righteousnes then the ciuile righteousnes and the righteousnes of the lawe which after a sorte the Gentiles also doe know Therfore they borrow certaine words out of the lawe morall Philosophie as to Doe to Worke and such like and they applie the same vnto spirituall matters wherein they deale most peruersly and wickedly We must take good heede that we make a difference betweene Christian Diuinitie and humane Philosophie The Schoolemen them selues graunt and teach that in the order of nature Being goeth before Working for naturally the tree is before the fruite Againe they graunt that a worke morally wrought is not good except there be first a right iudgement of reason and a good will or a good intent So then they wil haue a right iudgement of reason and a good intent to goe before the work that is to say they make the person morally righteous before the worke CoÌ„trariwise in Diuinitie and in spiritual matters where they ought most of all so to doe such dull and senseles asses they are that they peruert and turne all quite contrary placing the worke before right reason and the good intent Wherfore this word Doing is one thing in nature an other in moral Philosophy an other in Diuinitie In nature the tree must be first and then the fruite In moral Philosophie Doing requireth a good entent sound reason to worke wel to goe before and here all the Philosophers stay go no further Therfore the Diuines say that moral Philosophie hath not God for the obiect final cause For Aristotle a Sadduce or a maÌ„ of any ciuile honesty calleth this a right reason a good inteÌ„t if he seeke the publike coÌ„moditie of the coÌ„mon wealth the quietnes honestie therof A Philosopher or Lawworker asceÌ„deth no higher He thinketh not through right reason a good intent to obtaine remission of sinnes euerlasting life as the Sophister or the Monke doth Therfore the heathen Philosopher is much better theÌ„ such an hypocrite For he abideth within his limites hauing only consideration of the honestie and tranquillitie of the coÌ„mon wealth not mingling heauenly and earthly things together CoÌ„trariwise that Sophister imagineth that God regardeth his good intent and workes Therefore he mingleth earthly and heauenly things together and polluteth the name of god And this imagination he learneth out of morall Philosophie sauing that he abuseth it much worse then the Heathen man doth We therfore that be ChristiaÌ„s must rise vp higher then nature Philophie with this word Doing so that now it must be made altogether new ioyned with a right iudgemeÌ„t of reason a good wil or good intent not morally but diuinely which is that I know beleue by the word of the gospel that God hath sent his sonne into the world to redeeme vs froÌ„ sinne death Here Doing is a new thiÌ„g vnknown to reasoÌ„ to Philosophers to Lawworkers vnto al men For it is a wisedoÌ„ hidden in a mysterie Therfore in Diuinitie the work necessarily requireth faith goiÌ„g before Therefore when our aduersaries doe alleage against vs the sentences of the Scripture touching the lawe and works where mention is made of Working and Doing thou must aunswer them that they are termes pertaining to Diuinitie and not to naturall or morall things If they be applied to naturall or morall things they must be taken in their own signification But if they be applied to matters of Diuinitie they must include such a right reason and good will as is incompreheÌ„sible to mans reason Wherefore Doing in diuinitie must be alwaies vnderstande of a faithfull Doing So that this faithfull Doing is altogether as it were a newe kingdom separate from the naturall or morall Doing Therefore when we that are Diuines speake of Doing we must needes speake of that faithfull Doing for in Diuinitie we haue no other right reason and good wil or intent besides Faith. This rule is wel obserued in the .11 chap. to the Hebrues There are recited diuers and many workes of the Saincts out of the holy Scripture As of Dauid who killed a Lion and a Beare and slew Goliath There the Sophister or Schooleman that foolish Asse looketh vpon nothing else but the outward appearaunce of the worke as doth the Oxe vpon a newe gate But this worke of Dauid must be so loked into that first thou doe consider what manner of person Dauid was before he did this work Then thou shalt see that he was such a person whose heart trusted in the Lord God of Israell as the text hath plainly The Lord that deliuered me out of the pavve of the Lion and out of the pavve of the Beare he vvill deliuer me out of the hande of this Philistian Moreouer Thou comest to me vvith a svvorde and vvith a speare and vvith a shielde but I come to thee in the name of the Lord of hostes the God of the hoste of Israel vpon vvhom thou hast railed this day This day shall the Lord close thee in my hande and I shall smite thee and take thine head from thee c Because the Lord saueth not vvith svvord nor speare for the battle is the Lordes and he vvill geue you into oure handes You see then that he was a righteous man accepted of God strong and constante in Faith before he did this worke This Doing of Dauid therefore is not a naturall or morall Doing but a faithfull Doing So it is sayd of Abell in the same Epistle that through Faith he offred vp a better sacrifice vnto God then Caine. If the SchoolemeÌ„ fall into this place as it is read in Genesis where it is simplie set out how that both Caine Abell offred vp their gifts and that the Lord had respect vnto Abell and his offrings by and by they take hold of these wordes They offred their oblations vnto the lord The Lord had respect to the offerings of Abell and crie out saying Here ye see that God had respect to offrings therfore workes doe iustifie So that these filthie swine doe thinke that righteousnes is but a morall thing onely beholding the visour or outward shewe of the worke and not the heart of him that doth the worke whereas notwithstanding euen in Philosophie they are constrained not to looke vpon the bare worke but the good will of the worker But here they stande altogether vpon these wordes They offred vp giftes The Lord had respect vnto Habel and to his offrings and see not that the text sayth plainly in Genesis that the Lord had respect first to

wise belongeth vnto faith because the lawe is not the promise But faith resteth onely vpon the promise Wherefore as there is a difference betwene the lawe and the promise so is there also betwene workes and faith And therefore that glose of the Scholemen is wicked and false which ioyneth the law with faith yea rather it queÌ„cheth faith and setteth the law in the place of faith And here note that Paule alwaies speaketh of such as would do the law morally and not according to the Gospell But whatsoeuer is said of good workes according to the meaning of the Gospell the same is attributed to faith alone Verse 12. But the man that shall doe those things shal liue in them I take this clause to be spoken by way of derision And yet I denye not but that it may be also expounded morally to wit that they which doe the law ciuilly and externally that is without faith shal liue in it that is to witt they shall not be punished but shall haue corporall rewardes through it But I vnderstand this place generally as I doe that saying of Christ Doe this and thou shalt liue so that a man may take it to be spoken in manner of a taunt or derision Now Paule here goeth about to shew what is the very true righteousnes of the law and of the Gospell The righteousnes of the law is to fulfill the law according to that saying He that shall doe those things shall liue in them The righteousnes of faith is to beleue according to that saying The righteous man doth liue by faith The law therfore requireth that we should yeeld somwhat vnto god But faith requireth no works of vs or that we should geue any thing vnto God but that we beleuing the promise of God should receaue of him Therfore the office of the law in his highest perfection is to worke as the office of faith is to assent vnto the promises For faith is the faith of the promise and the worke is the worke of the law Paule therefore standeth vpon this worde Doing and that he may plainly shew what is the confidence of the lawe and what is the confidence of workes he compareth the one with the other the promise with the law and faith with workes He saith that of the law ther cometh nothing els but only Doing but faith is a cleane contrary thing namely that which receaueth and holdeth the promise Fye vpon these Sophisters therfore with their cursed glose and with their blinde distinction of faith formed and vnformed For these newe forged termes faith formed faith vnformed faith gotteÌ„ by mans industry and such like are very monsters of the Deuil inuented to no other ende but to deface and destroy the true Christian doctrine and faith to blaspheme and to treade downe Christe and to establishe the righteousnes of workes In deede workes must follow faith but faith must not be workes or workes faith but the limites and kingedomes both of the law or workes and of faith must be rightly distinguished the one from the other When we beleue therefore then doe we liue simply by faith in Christ who is without sinne who is also our couerture our propitiation and remission of sinnes Contrarywise when we doe the lawe we worke in deede but we haue not righteousnes nor life For the office of the law is not to make righteous and to geue life but to shew forth sinne and to destroy In deede the lawe saith He that shall doe these thinges shall liue in them But where is he which doth the lawe that is which loueth God with all his hearte and his neighbour as himselfe Therefore no man doth the lawe and although he goe about to doe it neuer so much yet in doing it he doth it not therefore he abideth vnder the Curse But faith worketh not but beleueth in Christ the Iustifier Therefore a man liueth not because of his doing but because of his beleuing But a faithfull man performeth the lawe and that which he doth not is forgeuen him through the remission of sinnes for Christes sake and that which is remaining is not imputed vnto him Paule therefore in this place and in the tenth chapter to the Romaines compareth the righteousnes of the lawe and of faith together where he saith He that shall doe those thinges shall liue in them As though he would say It were indeede a goodly matter if we could accomplish the law but because no man doth it we must flie vnto Christ vvho is the ende of the lavve to righteousnes to euery one that beleueth He vvas made vnder the lavve that he might redeeme vs that vvere vnder the lavve Beleuing in him we receaue the holy Ghost and we begin to doe the lawe and that which we doe not is not imputed vnto vs because of our faith in Christ But in the life to come we shall no more haue neede of faith For then we shall not see darkely through a glasse as we now doe but we shall see face to face that is to say there shall be a most glorious brightnes of the eternall Maiestie in which we shall see God euen as he is There shall be a true and a perfect knowledge and loue of God a perfect light of reason and a good wil not such a morall and philosophicall will as the popish Scholemen dreame of but an heauenly diuine and eternall will. Here in the meane time in spirite by faith we looke for the hope of righteousnes Contrariwise they that seeke forgeuenes of sinnes by the lawe and not by Christ doe neuer performe the lawe but abide vnder the Curse Paule therefore calleth them onely righteous which are iustified through the promise or through faith in the promise without the lawe Wherefore they that are of the workes of the lawe and will seeme to doe the lawe doe it not For the Apostle simply concludeth that all they which are of the workes of the lawe are vnder the Curse vnder the which they shoulde not be if they fulfilled the lawe In deede it is true that a man doing the workes of the law shall liue in them that is shall be blessed but such a one can not be founde Now seeing there is a double vse of the lawe the one politike and the other sptrituall he that will vnderstande this sentence ciuilly may doe it after this sorte He that shall doe those thinges shall liue in them that is if a man obey the magistrate outwardly and in the politike gouernment he shall auoid punishment and death For the ciuill magistrate hath no power ouer him This is the politike vse of the lawe which serueth to bridle those that are rude and vntractable But Paule here speaketh not of this vse but entreateth of this place like a Diuine therefore there is a condition necessarily included As if he saide If men could keepe the lawe they should be

happy But where are they They are not therfore Doers of the lawe except they be first made righteous before and without the lawe through faith Wherefore when Paule curseth and condemneth those that are of the works of the law he speaketh not of such as are iustified through faith but of such as goe about to be iustified by works without faith in Christ This I say lest any man should follow the fond imagination of Ierome who being deceaued by Origene vnderstoode nothing at all in Paule but onely considered of him as a meere ciuill Lawyer Hereupon he reasoneth after this manner The holy Patriarches Prophetes and Kinges were circumcised and offered sacrifice therefore they obserued the law But it were a wicked thing to say that they are vnder the Curse therfore all they that are of the works of the law are not vnder the Curse Thus he fighteth against Paule without all iudgement making no difference betwene the true doers of the law iustified by faith and those workers which seeke to be iustified by the lawe without faith But Paule speaketh here nothing at all against those that are iustified by faith and are true doers of the law in deede for they are not of the workes of the law but againste those which not onely doe not keepe the law but also sinne against the same For the law commaundeth that we should feare loue worship God with a true faith This they doe not but choose out new kindes of worship and workes which were neuer commaunded of God by which God is not pacified but more prouoked to anger according to that saying They vvorship me in vaine vvith the commaundementes of men Therefore they are full of impietie rebelles against God and idolaters sinning greuously against the first commaundement aboue all the rest Moreouer they haue also wicked concupiscence and other greate passions Briefely there is no good thing in them but that outwardly they would seeme to be righteous and would haue men to thinke that they doe the law So we also which are made righteous by faith as were the Patriarches Prophetes and all the Sainctes are not of the works of the law as concerning the matter of iustification But in that we are in the flesh and haue as yet the remnauntes of sinne in vs we are vnder the law yet not vnder the Curse because the remnaunts of sinne are not imputed vnto vs for Christes sake in whom we beleue For the flesh is an enemy vnto God that concupiscence which yet remaineth in vs not onely fulfilleth not the law but also sinneth against the same rebelling against vs and leading vs captiue into bondage Rom. 7. Now if the law be not fulfilled in the Sainctes but that many things are done in them contrary to the law if euill concupiscence and the remnauntes of sinne are yet remaining in them which doe so hinder them that they can not feare and loue God they can not call vpon God with assured trust they can not praise God and reuerence his worde as they should do much more is this true in a man which is not yet iustified by faith but is an enemy vnto God and with all his hearte despiseth and hateth the worde and worke of god Ye see then that Paule speaketh here of such as will fulfill the law and be iustified thereby although they haue not yet receaued faith and not of the fathers and Saincts as Ierome imagineth which are iustified by faith already Verse 13. Christ hath redeemed vs from the the Curse of the lavv vvhen he vvas made a Curse for vs For it is vvritten Cursed is euery one that hangeth on tree Here againe Ierome and the Schoolemen which followe him are much troubled and miserably racke this most comfortable place seeking to remoue this ignominie and reproche from Christ that he should be called a Curse or execration They shift of this sentence after this manner that Paule spake not here in good earnest And therefore they moste wickedly affirme that the Scripture in Paule agreeth not with it selfe And this they proue after this manner The sentence saye they of Moses which Paule here alleadgeth speaketh not of Christ Moreouer this generall clause vvho so euer which Paule hath is not added in Moses Again Paule omitteth this word of God which is in Moses To conclude it is euident enough that Moses speaketh of a theefe or a malefactor which by his euil deedes hath deserued the gallowes as the Scripture plainly witnesseth in the 21. chapter of Deuteronomy Therefore they aske this question howe this sentence may be applied to Christ that he is accursed of God and hanged vpon a tree seing that he is no malefactor or theefe but righteous and holy This may peraduenture moue the simple and ignoraunt who thinke that the Sophisters or Scholemen speake these things not only wittely but religiously also and by this meanes doe maintaine the honour and glorie of Christ warning all Christians to beware that they thinke not so wickedly of Christ that he should be made a Curse c. Therefore let vs see what the meaning and purpose of Paule is Paule here did well fortifie his wordes and spake very aduisedly and to the purpose But here againe we must make a distinction as the words of Paule doe plainely shewe For he saith not that Christ was made a Curse for him selfe but for vs Therefore all the weight of the matter standeth in this word For vs. For Christ is innocent as concerning his owne person and therefore he ought not to haue bene hanged vpon a tree but because accordinge to the lawe of Moses euery theefe and malefactor ought to be hanged therefore Christe also according to the lawe ought to be hanged for he sustained the person of a sinner and of a theefe not of one but of all sinners and theeues For we are sinners and theeues and therefore giltie of death and euerlastinge damnation But Christe tooke all our sinnes vpon him and for them died vpon the crosse therefore it behoued that he should become a transgressour and as Esay the Prophet sayth chapter .53 to be reckened and accounted among transgressours and trespassers And this no doubte all the Prophetes did foresee in spirite that Christe shoulde become the greatest transgressour murtherer adulterer theefe rebell and blasphemer that euer was or coulde be in all the worlde For he being made a sacrifice for the sinnes of the whole worlde is not nowe an innocent person and without sinnes is not nowe the Sonne of God borne of the virgin Marie but a sinner which hath and carieth the sinne of Paule which was a blasphemer oppressour and persecuter of Peter which denied Christ of Dauid which was an adulterer a murtherer and caused the Gentiles to blaspheme the name of the Lorde and briefely which hath and beareth all the sinnes of all men in his bodie not that he him selfe committed them

promise so long before the law Which he did of purpose and to this ende that it should not be sayd that righteousnes was geuen through the lawe and not through the promise For if he would that we should haue ben iustified by the lawe then would he haue geuen the law 430. yeares before the promise or else together with the promise But nowe at the first he speaketh not a worde as concerning the lawe but at the length after 430. yeares he geueth the lawe In the meane while all that time he speaketh onely of his promises Therfore the Blessing and free gift of righteousnes came before the lawe through the promise The promise therfore is farre more excellent then the lawe And so the law doth not abolish the promise but Faith in the promise whereby the beleuers euen before Christes time were saued which is now published by the Gospell throughout the whole world destroyeth the law so that it can not encrease sinne any more terrifie sinners or bring them into desperation laying hold vpon the promise through Faith. And in this also lieth a certaine vehemencie specially to be noted that he expressely setteth downe the number of .430 yeares As if he would say CoÌ„sider with your selues how long it was betwene the promise geuen and the lawe It is plaine that Abraham receaued the promise a long time before the lawe For the lawe was geuen to the people of Israel .430 yeares after And this is an inuincible argument gathered and grounded vpon a certaine time And he speaketh not here of the lawe in generall but onely of the written lawe As if he would say God could not then haue regarde to the Ceremonies and workes of the law and geue righteousnes to the obseruers thereof For as yet the lawe was not geuen which commaundeth ceremonies requireth workes and promiseth life to those that obserue them saying The man that shall doe these things shall liue in them And although it promise such things yet it foloweth not therfore that we obtaine these promises For it sayeth plainly The maÌ„ that shal do these things c. Now it is certaine that no man can doe them Moreouer Paule sayth that the lawe can not abolish the promise therefore that promise made vnto Abraham .430 yeares before the law remaineth firme and constant And that the matter may be better vnderstand I will declare the same by a similitude If a rich man not constrained but of his owne good will should adopte one to be his sonne whom he knoweth not and to whom he oweth nothing and should appoynt him to be the heire of all his lands and goods certaine yeres after that he hath bestowed this benefite vpon him he should lay vpon him a law to do this or that he caÌ„ not now say that he hath deserued this benefite by his owne workes seeing that many yeres before he asking nothing had receaued the same freely and of mere fauour So God could not respect our workes and desertes going before righteousnes for the promise and the gift of the holy Ghost was .430 yeares before the lawe Hereby it appeareth that Abraham obteined not righteousnes before God through the lawe For there was yet no law If there were yet no lawe then was there neither worke nor merite What then Nothing else but the mere promise This promise Abraham beleued and it was counted to him for righteousnes By the selfe same meanes then that the father obteined this promise the children doe also obteine it and holde it So say we also at this day Our sinnes were purged by the death of Christ aboue a thousand and fiue hundreth yeres agoe when there were yet no religious Orders no Canon or rule of Penance no merites of congruence and worthines We can not nowe therfore begin to abolish the same by our owne workes and merites Thus Paule gathereth arguments of similitudes of a certaine time and of persons so sure strong on euery side that no man can deny them Let vs therfore arme and fortifie our consciences with such like arguments For it helpeth vs excedingly to haue them alwayes ready in tentations For they lead vs from the lawe and workes to the promise and to faith from wrath to grace from sinne to righteousnes and from death to life Therfore these two things as I doe often repeate to witte the lawe and the promise must be diligently distinguished For in time in place and in person and generally in all other circumstances they are separate as farre asunder as heauen and earth the beginning of the world and the later ende In deede they are neare neighbours for they are ioyned together in one man or in one soule but in the inward affection as touching their office they ought to be separate farre asonder so that the lawe may haue dominion ouer the flesh and the promise may sweetely and comfortably raigne in the conscience When thou hast thus appoynted vnto them both their own proper place then thou walkest safely betwene them both in the heauen of the promise and in the earth of the lawe In spirite thou walkest in the Paradise of grace and peace In the flesh thou walkest in the earth of workes and of the crosse And nowe the troubles which the flesh is compelled to beare shall not be hard vnto thee because of the sweetenes of the promise which comforteth and reioyceth the hart excedingly But now if thou confound and mingle these two together and place the lawe in the conscience and the promise of libertie in the flesh then thou makest a confusion such as was in Poperie so that thou shalt not knowe what the lawe what the promise what sinne or what righteousnes is Wherfore if thou wilt diuide the worde of truth aright thou must put a great difference betwene the promise and the lawe as touching the inward affections and whole practise of life It is not for naught that Paule prosecuteth this argument so diligently For he foresawe in spirite that this mischiefe should creepe into the Church that the word of God should be confounded that is to say that the promise should be mingled with the lawe and so the promise should be vtterly lost For when the promise is mingled with the lawe it is nowe made nothing else but the very lawe Therefore accustome thy selfe to separate the promise and the law asunder euen in respect of time that when the lawe cometh and accuseth thy conscience thou mayest say Lady lawe thou comest not in season for thou comest to soone Tarry yet vntil .430 yeres be expired and when they are past then come and spare not But if thou come then yet shalt thou come to late For then hath the promise preuented thee .430 yeres to the which I assent and sweetely repose my selfe in the same Therefore I haue nothing to doe with thee I heare thee not For nowe I liue with the beleuing Abraham or

sorte vnderstandeth the righteousnes of the lawe which also it teacheth and vrgeth and imagineth that the doers of it are righteous but it vnderstandeth not the office and ende of the law Therfore when it heareth this sentence of Paule which is straunge and vnknowne to the world That the lavve vvas geuen for transgressions thus it iudgeth Paule abolisheth the lawe for he sayth that we are not iustified through it Yea he is a blasphemer against God which gaue the lawe wheÌ„ he sayth that the lavve vvas geuen for transgressions Let vs liue therfore as Gentiles which haue no lawe Yea let vs sinne abide in sinne that grace may abounde Also let vs doe euill that good may come therof This happened to the Apostle Paule and the selfe same happeneth at this day vnto vs For when the common people heare out of the Gospell that righteousnes cometh by the mere grace of God through Faith onely without the law and without workes they gather by and by of it as did the Iewes in times past If the lawe doe not iustifie then let vs worke nothing and surely they performe this excellently well What should we then doe This impietie doth in deede very much vexe vs but we can not remedie it For when Christe preacheth he must nedes heare that he was a blasphemer and a seditious person that is to say that through his doctrine he deceaued men and made them rebelles against Caesar The selfe same thing happened to Paule and all the rest of the Apostles And what maruell is it if the world in like maner accuse vs at this day Let it accuse vs let it sclaunder vs let it persecute vs and spare not yet must not we therefore hold our peace but speake freely to the ende that afflicted consciences may be deliuered out of the snares of the Deuill And we must not regarde the foolish and vngodly people in that they do abuse our doctrine for whether they haue a law or no lawe they can not be reformed But we must consider how afflicted consciences may be comforted that they pearish not with the multitude If we should dissemble and holde our peace pore afflicted consciences should haue no consolation which are so entangled and snared with mens lawes and traditioÌ„s that they can wind them selues out by no meanes As Paule therefore seeing some to set themselues against his doctrine and others some to seeke the libertie of the flesh and therby to be made worse comforted him selfe after this sort that he was an Apostle of Iesus Christ sent to preach the Faith of Gods elect and that he must suffer all things for the elects sake to the end that they also might obtaine saluation euen so we at this day do al things for the elects sake whom we know to be edified comforted through our doctrine But as for the dogges swine of whom the one sort doth persecute our doctrine and the other sort doth tread vnder foote that libertie which we haue in Christ Iesus I am so offended with them that in all my life for their sakes I would not vtter so much as one word but I would rather wish that these hogges together with our aduersaries the dogges were yet still subiect to the Popes tyrannie rather then that the holy name of God should be so blasphemed and euill spoken of through them Therfore albeit not onely the foolish ignorant people but they also which seeme in their owne conceits to be very wise do argue after this sort If the law do not iustifie then is it in vaine vnprofitable yet is it not therfore true For like as this consequence is nothing worth Money doth not iustifie or make a maÌ„ righteous therfore it is vnprofitable the eyes do not iustifie therfore they must be plucked out the hands make not a maÌ„ righteous therfore they must be cut of so is this naught also The lawe dothe not iustify therfore it is vnprofitable for we must attribute vnto euery thinge his proper effect and vse We doe not therfore destroy condemne the lawe bicause we say that it doth not iustifie but we answere otherwise to this question To vvhat end then serueth the lavv then our aduersaries doe who doe wickedly and peruersely counterfet an office vse of the law which belongeth not vnto it Against this abuse and forged office of the lawe we dispute and aunswer with Paule that the law doth not iustifie But in so saying we affirme not that the lawe is vnprofitable as they doe by and by gather If the law doe not iustifie say they then is it geueÌ„ in vaine No not so For it hath his proper office vse but not that which the aduersaries do imagin namely to make meÌ„ righteous but it accuseth terrifieth and condemneth them We say with Paule that the lawe is good if a man doe rightly vse it that is to say if he vse the law as the law If I geue vnto the lawe his proper definition and keepe it within the compasse of his office and vse it is an excellent thing But if I translate it to an other vse and attribute that vnto it which I should not then doe I not onely peruert the law but also the whole Scripture Therfore Paule fighteth here against those pestilent hypocrites who could not abide this sentence The lavve vvas added for transgressions For they thinke that the office of the lawe is to iustifie And this is the generall opinion of mans reason amoÌ„g the Sophisters and throughout the whole world that righteousnes is gotten through the workes of the lawe And reason will by no meanes suffer this pernicious opinion to be wrested from it because it vnderstandeth not the righteousnes of Faith. Hereof it cometh that the Papists both foolishly and wickedly do say The Church hath the lawe of God the traditions of the Fathers the decrees of Councels If it liue after them it is holy No man shal perswade these men that when they keepe these things they please not God but prouoke his wrath To conclude they that trust in their owne righteousnes thinke to pacifie the wrath of God by their wilworship and voluntary religion Therefore this opinion of the righteousnes of the lawe is the sinke of all euils and the sinne of sinnes of the whole world For grosse sinnes and vices may be knowen and so amended or else repressed by the punishment of the Magistrate But this sinne to witte mannes opinion concerning his owne righteousnes will not onely not be counted sinne but also will be estemed for an high religion and righteousnes This pestilent sinne therefore is the most high and soueraigne power of the Deuill ouer the whole world the very head of the Serpent and the snare wherby the Deuill entangleth and holdeth all men captiue For naturally all men haue this opinion that they are made righteous by keeping of the lawe Paule therefore to

owne dreames and vnder the name of the gospell ceremonies and lawes They are like therfore vnto themselues and so they still continue that is to say Monks workers of the lawe and teachers of ceremonies sauing that they deuise newe names and newe workes It is not then a matter of small importance to vnderstand rightly what the law is and what is the true vse and office therof Now for as much as we teach these things both diligently and faithfully we doe therby plainly testifie that we reiect not the law and works as our aduersaries doe falsely accuse vs but we do altogether stablish the law and require the works therof and we say that the law is good and profitable but in his owne proper vse which is first to bridle ciuill transgressioÌ„s and then to reueile and to encrease spiritual transgressions Wherfore the law is also a light which sheweth reueileth not the grace of God not righteousnes and life but sinne death the wrath and iudgement of god For as in the Mount Sina the thundring lightning the thicke darke cloud the hill smoking flaming all that terrible shew did not reioyce nor quicken the children of Israell but terrified and astonished them and shewed howe vnhable they were with all their puritie and holines to abide the Maiestie of God speaking to them out of the cloud euen so the law when it is in his true vse doth nothing else but reueale sinne engender wrath accuse and terrifie men so that it bringeth them to the very brinke of desperation This is the proper vse of the lawe and here it hath an end and it ought to goe no further Contrariwise the Gospel is a light which lightneth quickneth comforteth raiseth vp fearful consciences For it sheweth that God for Christes sake is merciful vnto sinners yea to such as are most vnworthy if they beleue that by his death they are deliuered froÌ„ the Curse that is to say from sinne and euerlasting death and that through his victorie the Blessing is freely geuen vnto them that is to say grace forgeuenes of sinnes righteousnes euerlasting life Thus putting a difference betwene the law the Gospel we geue to them both their owne proper vse office Of this differeÌ„ce betwene the law the gospel there is nothiÌ„g to be found in the bokes of the Monks Canonists Scholemen no nor in the bokes of the auncient fathers Augustine did somewhat vnderstand this difference and shewed it Ierome and others knew it not Briefly there was wonderfull silence many yeres as touching this difference in all Schooles and Churches And this thing brought mens consciences into great daunger For vnlesse the gospell be plainly discerned froÌ„ the lawe the true Christian doctrine can not be kept sound and vncorrupt Contrariwise if this difference be well knowne then is also the true meane of iustification knowne and then is it an easie matter to discerne faith from workes Christ from Moses and all politike workes For all things without Christe are the ministers of death for the punishment of the wicked Therefore Paule aunswereth to this question after this maner Verse 19. The lavve vvas added because of transgressions That is to say that transgressions might be more encreased knowne and seene And in deede so it cometh to passe For when sinne is reuealed to a man through the law death the wrath and iudgement of God and hell it is vnpossible but that he should become impatient but that he should murmure against God and despise his will. For he can not beare the iudgement of God his owne death and damnation and yet notwithstanding he can not escape them Here he must needes fall into the hatred of God and blasphemie against god Before when he was out of tentation he was a very holy man he worshipped and praised God he bowed his knee before God and gaue him thanks as the Pharisey did Luke 18. But now when sinne and death is reuealed vnto him he wisheth that there were no god The law therfore of it selfe bringeth a special hatred of god And thus sinne is not onely reuealed and knowne by the lawe but also is encreased and stirred vp by the lawe Therfore Paule sayth Rom. 7. Sinne that it might appeare to be sinne vvrought death in me by that vvhich vvas good that sinne might be out of measure sinneful by the commaundement There he entreateth of this effect of the law very largely Paule aunswereth therfore to this question If the lawe doe not iustifie to what end then serueth it Although sayth he it iustifie not yet is it very profitable necessary For first it ciuily restraineth such as are carnall rebellious and obstinate Moreouer it is as a glasse that sheweth vnto a man him selfe that he is a sinner giltie of death and worthy of Gods euerlasting wrath indignation To what profit serueth this humbling this brusing beating downe by this hammer the law I meane To great profite namely that we may haue an entrance vnto grace So then the lawe is a minister that prepareth the way vnto grace For God is the God of the humble the miserable the afflicted the oppressed the desperate and of all those that are vtterly brought to nothing and his nature is to exalt the humble to feede the hungry to geue sight to the blind to comfort the miserable the afflicted the brused and broken harted to iustifie sinners to quicken the dead and to saue the very desperate and damned For he is an almightie creatour making all things of nothing Now that pernicious and pestilent opinion of mans owne righteousnes which will not be a sinner vncleane miserable and damnable but righteous and holy suffreth not God to come to his owne naturall and proper worke Therefore God must needes take this maule in hand the law I meane to driue downe to beat in peeces to bring to nothing this beast with her vaine confidence wisedom righteousnes power that she may so learne at the leÌ„gth by her owne miserie and mischief that she is vtterly forlorne lost and damned Here now when the conscience is thus terrified with the law then cometh the doctrine of the Gospell and grace which reiseth vppe and comforteth the same againe saying Christ came in to the world not to breake the brused reede nor to quench the smoking flaxe but to preach the Gospell of glad tidings to the poore to heale the broken and contrite in heart to preach forgeuenes of sinnes to the captiues c. But here lieth all the difficultie of this matter that when a man is terrified and cast downe he may be able to raise vp him selfe againe and say Now I am brused and afflicted enough the time of the lawe hath tormented and vexed me sharply enough Nowe is the time of grace now is the time to heare Christ out of whose mouth procede the wordes of grace

his chiefe end and office it humbleth a man and in humbling him it maketh him to sigh and grone and to seeke the hand and aide of the Mediatour and maketh his grace and his mercy exceeding sweete comfortable as is saide Psalm 109. Thy mercy is svveete and his gifte precious and inestimable And by this meanes it prepareth vs and maketh vs apte to apprehende and to receaue Christe For as the Poete sayeth Dulcia non meruit qui non gustauit amara that is He that hath not tasted the things that are bitter Is not vvorthie to taste the things that are svveeter Hunger is the best Cooke Therefore like as the drie earth doth couet the raine euen so the lawe maketh troubled and afflicted soules to thirst after Christe To such Christe sauoureth sweetely to them he is nothing els but ioy consolation and life And there beginneth Christ and his benefite rightly to be knowne This is then the principall vse of the law namely when a man can so vse it that it may humble him make him to thirst after Christ And in deede Christ requireth thirsty soules whom he most louingly and graciously allureth and calleth vnto him when he saith Come vnto me all ye that labour and are heauy loden and I vvill refresh you He deliteth therefore to water these dry groundes He powreth not his waters vpon fatte and rancke groundes or such as are not dry and couet no water His good things are inestimable and therefore he geueth them to none but vnto such as haue neede of them and feeling the greate neede they haue thereof doe earnestly desire them He preacheth glad tidings to the poore he geueth drinke to the thirstie If any thirst saith Iohn Let him come vnto me c. He healeth the broken harted c. that is he comforteth those that are brused and afflicted by the law Therefore the law is not against the promises of God. Verse 21. For if there had ben a lavv geuen vvhich bringeth life surely righteousnes should haue ben by the lavve By these wordes Paule signifieth that no lawe of it selfe is able to quicken or geue life but onely killeth Therfore such works as are done not onely according to the lawes and traditions of the Pope but also according to the very law of God doe not iustifie a man before God but make him a sinner they doe not pacifie the wrath of God but they kindle it they obtaine not righteousnes but they hinder it they quicken not but they terrifie Therfore when he sayeth If a lavv had ben geuen vvhich could haue brought life c. he teacheth plainly that the lawe of it selfe iustifieth not but that it hath a cleane contrary effect Although these words of Paule be plaine enough yet are they obscure and vtterly vnknowne to the Papists For if they did vnderstand them in deede they would not so magnifie their freewill their owne naturall strength the keping of the Counsels the works of supererogation c. But left they should seeme to be manifestly wicked plaine Infidels in denying the words of the Apostle of Christ so impudently they haue this pestilent glose alwayes ready wherby they peruert the places of Paule concerning the lawe which reuealeth sinne and engendreth wrath that is to say the .x. commauÌ„demeÌ„ts that Paule speaketh onely of the ceremoniall and not of the morall law But Paule speaketh plainly when he sayth If a lavve had ben geuen c. and he excepteth no lawe Wherfore this glose of the Papists is not worth a rush For the lawes of the ceremonies were as well commaunded of God and as streitly kept as the morall lawes The Iewes also kept circumcision as precisely as they did the Sabboth day It is euident enough therfore that Paule speaketh of the whole lawe These words of the Apostle are song said in the Papacie and in all their churches and yet notwithstanding they both teach and liue quite contrary Paule sayth simplie that no law was geuen to quicken and to bring life but the Papistes teach that many lawes are geuen to bring life Although they say not this in plaine words yet in very deede such is their opinion as their Monkery doth plainely witnes besides many lawes and traditions of men their workes and merites before grace and after and innumerable wicked ceremonies and false worshippings which they haue deuised of their owne heads and those onely haue they preached treading the Gospell vnder their feete and assuredly promising grace remission of sinnes and life euerlasting to all such as should kepe obserue the same This that I say caÌ„ not be denied for their bokes which are yet extaÌ„t geue certaine testimony therof But contrariwise we affirme with Paule that there is no law whether it be mans law or Gods law that geueth life Therfore we put as great a difference betwene the law righteousnes as is betwene life death betwene heauen hell And the cause the moueth vs so to affirme is that plaine euident place of Paule where he sayth that the law is not geuen to iustifie to geue life and to saue but onely to kil to destroy coÌ„trary to the opinion of all men for naturally they can iudge no otherwise of the law but that it is geuen to work righteousnes to geue life saluation This difference of the offices of the law and the gospel kepeth all Christian doctrine in his true proper vse Also it maketh a faithfull man iudge ouer all kindes of life ouer the lawes decrees of all men and ouer all doctrine whatsoeuer and it geueth them power to trie all maner of spirites On the other side the Papists because they confouÌ„d mingle the law the gospel together caÌ„ teach no certainty touching faith works the states conditioÌ„s of life nor of the difference of spirits Now therfore after that Paule hath prosecuted his confutations and arguments sufficiently and in good order he teacheth that the lawe if ye consider his true and perfect vse is nothing else but as a certaine Scholemaster to lead vs vnto righteousnes For it huÌ„bleth men maketh them apt to receaue the righteousnes of Christ wheÌ„ it doth his own proper worke and office that is when it maketh them giltie terrifieth and bringeth them to the knowledge of sinne wrath death and hell For when it hath done this the opinion of mans owne righteousnes holines vanisheth away and Christe with his benefites beginneth to waxe sweete vnto him Wherefore the law is not against the promises of God but rather confirmeth them True it is that it doth not accomplish the promise nor bring righteousnes notwithstanding it humbleth vs with his exercise and office and so maketh vs more thrifty and more apte to receaue the benefite of Christ Therefore saith he if any lawe had bene geuen which might haue brought righteousnes and through righteousnes life for

no man can obtaine life except first he be righteous then in deede righteousnes should come by the law Moreouer if there were any state of life any worke any religion whereby a man might obtaine remission of sinnes righteousnes and life then should these thinges in deede iustifie and geue life but this is impossible for Verse 22. The scripture hath concluded all men vnder sinne Where First in the promises them selues as touching Christ as Genesis 3. The Seede of the vvoman shall breake the head of the serpent And Genesis 22. In thy Seede c. Whersoeuer then is any promise in the scriptures made vnto the fathers concerning Christ there the Blessing is promised that is righteousnes saluation and eternall life Therefore by the contrary it is euident that they which must receaue the Blessing are subiect to the Curse that is to say sinne eternall death for els to what ende was the Blessing promised Secondly the Scripture shutteth men vnder sinne and vnder the Curse especially by the law because it is his peculiar office to reueale sinne engender wrath as we haue declared throughout this Epistle but chiefely by this sentence of Paule VVhosoeuer are of the vvorks of the lavv are vnder the Curse Also by that place which the Apostle alleaged out of the .27 chapt of Deut Cursed is euery one that abideth not in all the vvordes of this lavve to doe them c. For these sentences in plaine wordes doe shut vnder sinne and vnder the Curse not onely those which sinne manifestly against the law or doe not outwardly accoÌ„plish the law but also those which are vnder the law and with all endeuour go about to performe the same and such were the Iewes as before I haue sayd Much more then doth the same place of Paule shut vppe vnder sinne and vnder the Curse all Monkes Friers Heremites Carthusians and such like with their professions rules and religions to the which they attributed such holines that when a maÌ„ had once made a vowe of his profession if he died by and by they dreamed that he went streight to heauen But here ye heare plainly that the Scripture shutteth all vnder sinne Therefore neither the vowe nor religion of the Carthusian be it neuer so angelicall is righteousnes before God for the Scripture hath shutte all vnder sinne all are accursed and damned Who pronounceth this sentence The Scripture And where First by this promise The Seede of the vvoman shall bruse the Serpentes head In thee shall be blessed c. and such like places Moreouer by the whole lawe whereof the principall office is to make men giltie of sinne Therefore no Monke no Carthusian no Celestine bruseth the head of the Serpent but they abide brused and broken vnder the Serpents head that is vnder the power of the Deuill Who will beleue this Briefly what so euer is without Christ and his promise whether it be the lawe of God or the lawe of man the Ceremoniall or the morall lawe without all exception is shut vnder sinne For the Scripture shutteth all vnder sinne Now he that saith all excepteth nothing Therefore we conclude with Paule that the policies and lawes of all nations be they neuer so good and necessary with all ceremonies and religions without faith in Christ are and abide vnder sinne death and eternall damnation except faith in Iesus Christ goe withall or rather before all as followeth in the texte Of this matter we haue spoken largely before Wherfore this is a true proposition Onely faith iustifieth without works which notwithstanding our aduersaries can by no meanes abide For Paule here strongly concludeth that the lawe geueth not life because it is not geuen to that ende If then the lawe doe not iustifie and geue life much lesse doe workes iustifie For when Paule sayth that the lawe geueth not life his meaning is that workes also doe not geue life For it is more to say that the law quickeneth geueth life then to say that works doe quicken geue life If then the law it selfe being fulfilled although it be impossible that it should be accomplished doe not iustifie much lesse doe workes iustifie I conclude therefore that faith onely iustifieth and bringeth life without workes Paule can not suffer this addition faith ioyned with works iustifieth but he proceedeth simplie by the negatiue Rom. 3. and before in the second chapiter Therefore by the vvorkes of the lavv sayeth he shall no flesh be iustified And againe in this place The lavve is not geuen to bring life Verse 22. That the promise by the faith of Iesus Christ shoulde be geuen to them that beleue He saide before that the Scripture hath shutte all vnder sinne What for euer No but vntill the promise shoulde be geuen Nowe the promise is the inheritaunce it selfe or the Blessing promised to Abraham to witte the deliueraunce from the lawe sinne death and the Deuill and a free geuing of grace righteousnes saluation and eternal life This promise saith he is not obtained by any merite by any law or by any worke but it is geuen To whom To those that beleue In whom In Iesus Christ who is the blessed Seede which hath redeemed all beleeuers from the Curse that they might receaue the Blessing These wordes be not obscure but plaine enough notwithstanding we must marke them diligently and way well the force and weight therof For if all be shutte vnder sinne it followeth that all nations are accursed and are destitute of the grace of God Also that they are vnder the wrath of God and the power of the Deuill and that no man can be deliuered from theÌ„ by any other meanes then by faith in Iesus Christ With these words therfore Paule fighteth strongly against the fantasticall opinions of the Papistes and all Iusticiaries touching the lawe and workes when he sayth that the promise by faith in Iesus Christ might be geuen to all beleeuers Nowe how we shoulde aunswere to those sentences which speake of workes and the rewarde thereof I haue sufficiently declared before And the matter requireth not now that we should speake any thinge of workes For we haue not here taken in hande to entreate of works but of Iustification to witte that it is not obtained by the lawe and works since all things are shutte vnder sinne and vnder the Curse but by Faith in Christ When we are out of the matter of Iustification we can not sufficiently praise and magnifie those workes which are commaunded of god For who can sufficiently commend and set forth the profite fruit of one onely worke which a Christian doth through Faith and in Faith In deede it is more precious then heauen or earth The whole world therefore is not able to geue a worthy recompence to such a good worke Yea the world hath not the grace to magnifie the holy works of the faithfull as they are worthy

and much lesse to rewarde them For it seeth them not or if it doe it esteemeth them not as good workes but as most wicked and detestable crimes and riddeth the world of those which are the doers therof as most pestilent plagues to mankinde So Christ the Sauiour of the world for a recoÌ„pence of his incoÌ„prehensible inestimable benefites was put to the most ignominious death of the crosse The Apostles also bringing the word of grace eternall life into the world were couÌ„ted the ofscouring the outcastes of the whole world This is the goodly reward which the world geueth for so great vnspeakeable benefites But workes done without faith although they haue neuer so goodly a shew of holines are vnder the Curse Wherfore so farre of it is that the doers therof should deserue grace righteousnes eternall life that rather they heape sinne vpon sinne After this maner the Pope that child of perdition and all that follow him doe worke So worke all meritemongers and heretikes which are fallen froÌ„ the faith Verse 23. But before faith came He proceedeth in declaring the profite necessitie of the law He said before the the law was added for transgressions Not that it was the principall purpose of God to make a law that should bring death daÌ„nation as he saith Rom. 7. VVas that vvhich vvas good saith he made death vnto me God forbid For the law is a word that sheweth life driueth meÌ„ vnto it Therfore it is not only geuen as a minister of death but the principal vse end therof is to reueile death that so it might be seene knowen how horrible sinne is notwithstanding it doth not so reueile death as though it tended to no other end but to kill destroy But to this end it reuealeth death that when men are terrified cast downe humbled they should feare god And this doth the 20. chap. of Erodus declare Feare not saith Moses For God is come to proue you that his feare may be before you that ye sinne not The office therfore of the law is to kill yet so that God may reuiue quickeÌ„ againe The law then is not geueÌ„ only to kil but because maÌ„ is proud dreameth that he is wise righteous and holy therfore it is necessary he should be humbled by the law that so this beaste the opinion of righteousnes I say might be slaine for otherwise men can not obtaine life Albeit then that the law killeth yet God vseth this effect of the law this death I meane to a good vse that is to say euen to life For God seeing that this vniuersall plague of the whole world to wit maÌ„s opinion of his owne righteousnes his hypocrisie coÌ„fidence in his owne holines could not be beateÌ„ downe by any other meanes he would that it should be slaine by the law not for euer but that when it is once slaine maÌ„ might be raised vppe againe aboue and beyond the lawe and there might heare this voice Feare not I haue not geuen the lawe and killed thee by the lawe to this ende that thou shouldest abide in this death but that thou shouldest feare me and liue For the presuming of good workes and righteousnes standeth not with the feare of God And where the feare of God is not there caÌ„ be no thirsting for grace or life God must therefore haue a strong hammer or a mightie maul to breake the rockes and a hote burning fire in the middes of heauen to ouerthrowe the mountaines that is to say to destroy this furious and obstinate beast this presumption I say that when a man by this brusing and breaking is brought to nothiÌ„g he should despaire of his owne streÌ„gth righteousnes and holines and being thus throughly terrified should thirst after mercy and remission of sinnes Ver. 23. But before Faith came vve vvere vnder the lavv shut vppe vnto the Faith vvhich should aftervvardes be reuealed That is to say before the time of the Gospell and grace came the office of the law was that we should be shutte vppe and kept vnder the same as it were in prison This is a goodly and a fitte similitude shewing the effect of the law and how righteous it maketh men therefore it is diligently to be weyed No theefe no murtherer no adulterer or other malefactour loueth the chaines and fetters the darke and lothsome prison wherin he lieth fast bouÌ„d but rather if he could he would breake and beate in to pouder the prison with his irons and fetters In deede whiles he is in prison he refraineth from doing of euill but not of a good will or for righteousnes sake but because the prison restreineth him that he can not doe it And nowe being fast fettred he hateth not his theft and his murther yea he is sory with all his heart that he can not robbe and steale cutte and slay but he hateth the prison and if he could escape he would robbe and kill as he did before The lawe shutteth men vnder sinne two wayes Ciuily and Spiritually Such is the force of the lawe and the righteousnes that cometh of the lawe compelling vs to be outwardly good when it threatneth death or any other punishment to the transgressours thereof Here we obey the law in deede but for feare of punishment that is vnwillingly and with great indignation But what righteousnes is this when we absteine from doing euill for feare of punishment Wherefore this righteousnes of works is in deede nothing else but to loue sinne to hate righteousnes to detest God with his lawe and to loue and reuerence that which is most horrible and abhominable For looke howe hartely the theefe loueth the prison and hateth his theft so gladly doe we obey the lawe in accomplishing that which it commaundeth and auoiding that which it forbiddeth Notwithstanding this fruite and this profite the lawe bringeth although mens hartes remaine neuer so wicked that first outwardly and ciuily after a sort it restraineth theeues murtherers and other malefactours For if they did not see and vnderstand that sinne is punished in this life by imprisonment by the galowes by the sword and such like and after this life with eternall damnation and hell fire no Magistrate should be able to bridle the fury and rage of men by any lawes bondes or chaines But the threatnings of the lawe strike a terrour in to the hartes of the wicked whereby they are brideled after a sort that they runne not headlong as otherwise they would doe into all kindes of wickednes Notwithstanding they would rather that there were no law no punishment no hell and finally no god If God had not an hell or did not punish the wicked he should be loued and praised of all men But because he punisheth the wicked and all are wicked therefore in as much as they are shut vnder the lawe they can doe no otherwise

but mortally hate and blaspheme God. Furthermore the lawe shutteth men vnder sinne not onely Ciuily but also Spiritually that is to say the lawe is also a spirituall prison and a very hell For when it reuealeth sinne threatneth death and the eternall wrath of God a man can not auoide it nor finde any comfort For it is not in the power of man to shake of these horrible terrours which the lawe stirreth vppe in the conscience or any other anguish or bitternes of spirite Hereof come these lamentable complaints of the Saincts which are euery where in the Psalmes In hell vvho shall confesse thee c. For then is a man shut vppe in prison out of the which he can not escape nor seeth howe he may be deliuered out of these bondes that is to say these horrible terrours Thus the law is a prison both Ciuily and Spiritually For first it restreineth and shutteth vppe the wicked that they runne not headlong according to their owne lust into all kindes of mischeefe Againe it sheweth vnto vs spiritually our sinne terrifieth and humbleth vs that when we are so terrified and humbled we may learne to knowe our owne miserie and condemnation And this is the true and the proper vse of the lawe so that it be not perpetuall For this shutting and holding vnder the lawe must endure no longer but vntill Faith come and when Faith cometh then must this spirituall prison haue his ende Here againe we see that although the lawe and the Gospell be separate farre asunder yet as touching the inward affections they are very nerely ioyned the one to the other This Paule sheweth when he sayeth VVe vvere kept vnder the lavv and shutte vppe vnto the Faith vvhich should be reuealed vnto vs. Wherefore it is not enough that we are shutte vnder the lawe for if nothing else should follow we should be driuen to desperatioÌ„ and die in our sinnes But Paule addeth moreouer that we are shutte vppe and kept vnder a Scholemaister which is the lawe not for euer but to bring vs vnto Christ who is the ende of the lawe Therefore this terrifying this humbling and this shutting vppe must not alwayes continue but onely vntill Faith be reuealed that is it shall so long continue as shall be for our profite and our saluation So that when we are cast downe and humbled by the lawe then grace remission of sinnes deliueraunce from the lawe sinne and death may become sweete vnto vs which are not obteined by workes but are receaued by Faith alone He which in time of tentation can ioyne these two things together so repugnant and contrary that is to say which when he is throughly terrified and cast downe by the lawe doth knowe that the ende of the lawe and the beginning of grace or of Faith which is to be reuealed is nowe come vseth the lawe rightly All the wicked are vtterly ignoraunt of this knowledge and this cunning Caine knewe it not when he was shutte vppe in the prison of the lawe that is he felt no terrour although he had nowe killed his brother but dissembled the matter craftely and thought that God was ignoraunt thereof Am I my brothers keeper sayth he But when he heard this word VVhat hast thou done Behold the voice of the bloud of thy brother crieth vnto me from the earth he began to feele this prison in deede What did he then He remained still shutte vppe in prison He ioyned not the Gospell with the lawe but sayd My punishment is greater then I can beare He onely respected the prison not considering that his sinne was reuealed vnto him to this ende that he should flie vnto God for mercy and pardon Therefore he despaired and denied god He beleeued not that he was shutte vppe to this end that grace and Faith might be reuealed vnto him but onely that he should still remaine in the prison of the lawe These words to be kept vnder and to be shut vppe are not vaine and vnprofitable but true and of great importaunce This keeping vnder and this prison signifieth the true and spirituall terrours wherby the conscience is so shutte vppe that in the wide world it can finde no place where it may be in safetie Yea as long as these terrours endure the conscience feeleth such anguish and sorrowe that it thinketh heauen and earth yea if they were ten times more wide and large then they are to be straiter and narrower then a mouse hole Here is a man vtterly destitute of all wisedome strength righteousnes counsell and succour For the conscience is a maruelous tender thing and therfore when it is so shutte vppe vnder the prison of the lawe it seeth no way howe to gette out and this streitnes seemeth daily so to encrease as though it would neuer haue an ende For then doth it feele the wrath of God which is infinite and inestimable whose hand he can not escape as the Psalme 139. witnesseth VVhether shall I flie from thy presence c. Like as therefore this worldly prison or shutting vppe is a bodily affliction and he that is so shutte vppe can haue no vse of his bodye euen so the trouble and anguish of minde is a spirituall prison and he that is shutte vppe in this prison can not enioy the quietnes of heart and peace of conscience And yet is it not so for euer as reason iudgeth when it feeleth this prison but vntill Faith be reuealed The sely conscience therefore must be raised vppe and comforted after this sort Brother thou art in deede shutte vppe but perswade thy selfe that this is not done to the ende that thou shouldest remaine in this prison for euer For it is wrytten that vve are shutte vppe vnto the Faith that shall be reuealed Thou art afflicted then in this prison not to thy destruction but that thou maist be refreshed by the blessed Seede Thou art killed by the lawe that through Christe thou maiste be quickened againe and restored to life Despaire not therefore as Caine Saule and Iudas did who being thus shutte vppe looked no further but to their darke prison and there still remained therefore they despaired But thou must take an other way in these terrours of conscience then they did that is thou must knowe that it is well done and good for thee to be so shut vppe confounded brought to nothing Vse therfore this shutting vppe rightly and as thou shouldest do that is to the ende that when the law hath done his office Faith may be reuealed For God doth not therfore afflict thee that thou shouldest still remaine in this affliction He wil not kill thee that thou shouldest abide in death I vvill not the death sayth he by the Prophet of a sinner c. But he will afflict thee that so thou maist be humbled and knowe that thou hast neede of mercy and the benefite of Christe This holding in prison

then vnder the lawe must not alwayes endure but must onely continue to the coÌ„ming or reuealing of Faith which this sweete verse of the Psalme 147. doth teach vs The Lord deliteth in those that feare him that is to say which are in prison vnder the lawe But by and by after he addeth and in those that attend vppon his mercy Therfore we must ioyne these two things together which are in deede as contrary the one to the other as may be For what can be more contrary then to hate and abhorre the wrath of God and againe to trust in his goodnes mercy The one is hell the other is heaueÌ„ and yet they must be nerely ioyned together in the heart By speculation and naked knowledge a man may easily ioyne them together but by experience and inward practise so to doe of all things it is the hardest which I my selfe haue often proued by mine owne experience Of this matter the Papistes and Sectaries know nothing at all Therefore these wordes of Paule are to them obscure and altogether vnknowne And when the lawe reueileth vnto them their sinne accuseth and terrifieth them they can finde no counsell no rest no helpe or succour but fall to desperation as Caine and Saule did Seeing the lawe therfore as is sayd is our tormentour and our prison certaine it is that we can not loue it but hate it He therefore that sayth he loueth the lawe is a liar and knoweth not what he sayth A theefe and a robber should shewe him selfe to be starke madde that would loue the prison the fetters and chaines Seing theÌ„ the law shutteth vs vppe and holdeth vs in prison it can not be but we must needes be extreme enemies to the lawe To conclude so well we loue the lawe and the righteousnes thereof as a murtherer loueth the darke prison the streit bondes and irons How then should the law iustifie vs Verse 23. And shut vp vnder the faith vvhich should after be reueiled This Paule speaketh in respect of the fulnes of the time wherin Christ came But we must applie it not onely to that time but also to the inward man For that which is done as an hystorie and according to the time wherin Christe came abolishing the lawe and bringing libertie and eternall life to light is alwayes done spiritually in euery Christian in whom is found continually somewhile the time of the law and somewhile the time of grace For the Christian man hath a body in whose members as Paule sayth in an other place sinne dwelleth and warreth Nowe I vnderstand sinne to be not onely the deede or the worke but also the roote and the tree together with the fruites as the Scripture vseth to speake of sinne Which is yet not onely rooted in the baptised flesh of euery Christian but also is at deadly warre within it and holdeth it captiue if not to geue consent vnto it or to accomplish the worke yet doth it force him mightely thervnto For albeit a Christian man doe not fall into outward and grosse sinnes as murther adultery theft and such like yet is he not free from impatiencie murmuring hating and blaspheming of God which sinnes to reason and the carnall man are altogether vnknowne These sinnes constraine him yea sore against his will to detest the lawe they compell him to flie from the presence of God they compell him to hate and blaspheme god For as carnall lust is strong in a yong man in a man of full age the desire and loue of glory and in an old man couetousnes euen so in a holy and a faithfull man impatiencie murmuring hatred and blasphemie against God doe mightely preuaile Examples hereof there are many in the Psalmes in Iob in Ieremie and throughout the whole Scripture Paule therfore describing and setting forth this spirituall warfare vseth very behement words and fitte for the purpose as of fighting rebelling holding and leading captiue c. Both these times then of the lawe and the Gospell I meane are in a Christian as touching the affections and inward man The time of the lawe is when the lawe exerciseth me tormenteth me with heauines of heart oppresseth me bringeth me to the knowledge of sinne and encreaseth the same Here the law is in his true vse and perfect worke which a Christian oftentimes feeleth as long as he liueth So there was geuen vnto Paule a pricke in the flesh that is the angell of Satan to buffet him He would gladly haue felt euery moment the ioy of conscience the laughter of the heart and the sweete tast of eternall life Againe he would gladly haue ben deliuered from all trouble and anguish of spirite and therefore he desired that this tentation might be taken from him Notwithstanding this was not done but the Lord sayd vnto him My grace is sufficient for thee For my povver is made perfect through vveaknes This battaile doth euery Christian feele To speake of my selfe there are many howers in the which I chide and contend with God and impatiently resist him The wrath and iudgement of God displeaseth me and againe my impaciencie my murmuring and such like sinnes doe displease him And this is the time of the lawe vnder the which a Christian man continually liueth as touching the flesh For the flesh lusteth continually against the spirite and the spirite against the flesh but in some more and in some lesse The time of grace is when the heart is raised vppe againe by the promise of the free mercy of God and sayeth VVhy art thou heauie O my soule and vvhy doest thou trouble me Doest thou see nothing but the lawe sinne terrour heauines desperation death hell and the Deuill Is there not also grace remission of sinnes righteousnes consolation ioy peace life heauen Christe and God Trouble me no more O my soule What is the lawe what is sinne what are all euils in comparison of these things Trust in God who hath not spared his owne deare sonne but hath geuen him to the death of the crosse for thy sinnes This is then to be shutte vppe vnder the lawe after the flesh not for euer but till Christe be reuealed Therefore when thou art beaten downe 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 then thou art namely grace faith and blessing This grace this faith and this blessing doe not accuse me terrifie me condemne me but they comfort me they bid me trust in the Lord and promise vnto me victorie and saluation in Christe There is no cause therfore why I should despaire He that is skilfull in this arte and this cunning may in deede be called a right Diuine The fantasticall spirites their disciples at this day which continually bragge of the spirite do perswade them selues that they are very expert

and a carnall libertie to doe what so euer they list These as Peter sayeth haue the libertie of the spirite as a cloke of maliciousnes through which the name of God and the Gospell of Christe is sclaundered euery where and therfore they shall once suffer worthy punishment for this their vngodlines Thirdly such doe also abuse the lawe who feeling the terrours thereof doe not vnderstand that such terrours ought no longer to continue but vnto Christe This abuse in them is the cause that they fall to desperation as in the hypocrites it is the cause of arrogancie and presumption Contrariwise the true vse of the lawe can neuer be estemed and magnified as it is worthy namely that when the conscience shutte vp vnder the lawe despaireth not but being instructed by the wisedom of the holy Ghost concludeth with it selfe after this sort I am in deede shut vppe as a prisoner vnder the lawe but not for euer yea this shutting vppe shall turne to my great profite How so Because that I being thus shut vppe shall be driuen to sigh and seeke the hand of an helper c. After this maner the lawe is as an enforcer which by compulsion bringeth the hungrie vnto Christe that he may satisfie them with his good things Wherefore the true office of the lawe is to shew vnto vs our sinnes to make vs giltie to humble vs to kill vs and to bring vs downe to hell and finally to take from vs all helpe all succour all coÌ„fort but yet altogether to this end that we may be iustified exalted quickned to life caried vppe into heauen and obtaine all good things Therfore it doth not onely kill but it killeth that we may liue Verse 24. VVherefore the lavve vvas our Scholemaster to bring vâ— to Christe Here againe he ioyneth the lawe and the Gospell together which are separate so farre asunder as touching the affections and inward man when he sayeth The lawe is a Scholemaster to Christ This similitude also of the Scholemaster is worthy to be noted Although a Scholemaster be very profitable and necessary to enstruct and to bring vppe children yet shewe me one childe or scholer which loueth his master We may easily coniecture what affection the Iewes bare to their Moises and how zelously they performed that which he commaunded In deede such was their loue and obedience towards him that euery hower as the Storie testifieth they would with all their hearts haue stoned him to death It is not possible therefore that the scholer should loue his master For howe can he loue him which keepeth him in prison that is to say which suffereth him not to doe that which gladly he would And if he doe any thing against his commaundement by and by he is rebuked and chastised yea and is constrained moreouer to kisse the rodde when he is beaten Is not this I pray you a goodly righteousnes and obedience of the scholer that he obeyeth his master so seuerely threatning and so sharply correcting him and kisseth the rodde But doth he this with a good wil As soone as his master hath turned his backe he breaketh the rodde or casteth it into the fire And if he had any power ouer his master he would not suffer him selfe to be beaten of his master but rather he would beat him And yet notwithstanding the scholemaster is very necessary for the child to enstruct and to chastise him otherwise the childe without this discipline enstruction and good education should be vtterly lost The scholemaster therfore is appoynted for the child to teach him to bring him vp to kepe him as it were in prison But to what ende or how long Is it to the ende that this streit and sharpe dealing of the scholemaster should alwayes coÌ„tinue or that the child should remaine in continuall boÌ„dage Not so but onely for a time that this obedience this prison and correction might turne to the profit of the child that in time he might be heire and Prince For it is not the fathers will that his sonne should be alwayes subiect to the scholemaster and alwayes beaten with roddes but that by this instruction and discipline he may be made able and meete to be his fathers successour Euen so the law sayth Paule is nothing else but a Scholemaster not for euer but vntill it haue brought vs to Christ as in other wordes he sayd also before The lavve vvas geuen for transgressions vntill the blessed Seede should come Also the scripture hath shut all vnder sin c. Againe vve vvere kept vnder shut vp vnto faith vvhich should after be reuealed Wherefore the lawe is not onely a Scholemaster but it is a Scholemaster to bring vs vnto Christ For what a Scholemaster were he which would alwaies torment beat the child teach him nothing at all And yet such Scholemasters there were in time past when Scholes were nothing else but a prison and a very hell the Scholemasters cruell tyrannes and very butchers The childreÌ„ were alwayes beaten they learned with continuall paine and trauell yet few of theÌ„ came to any proofe The law is not such a Scholemaster For it doth not onely terrifie torment as the foolish Scholemaster beateth his scholers teacheth them nothing but with his roddes he driueth vs vnto Christ like as a good Scholemaster enstructeth exerciseth his scholers in reading and wryting to the ende they may come to the knowledge of good letters other profitable things that afterwardes they may haue a delite in doing of that which before when they were constrained thervnto they did against their willes By this goodly similitude Paule sheweth what is the true vse of the lawe namely that it iustifieth not hypocrites for they remaine without Christ in their presumption securitie And contrariwise that it leaueth not in death damnation those that are of a contrite heart so that they vse it as Paul teacheth but driueth them vnto Christ But they which in these terrours continue still in their weaknes doe not apprehend Christ by faith do fall at length into desperatioÌ„ Paule therfore in this allegorie of the Scholemaster most liuely expresseth the true vse of the law For like as the Scholemaster reproueth his scholers he greeueth them maketh theÌ„ heauy yet not to the end that this bondage should alwayes continue but that it should cease when the children are well brought vppe and enstructed accordingly that afterwards without any coÌ„straint of the Scholemaster they should cherefully enioy their libertie their fathers goods euen so they which are vexed oppressed with the law doe know that these terrours and vexations shall not alwayes continue but that therby they are prepared to come vnto Christ which is to be reuealed and to receaue the libertie of the spirite c. Verse 24. That vve may be made righteous by Faith. The lawe is not a Scholemaster to bring vs vnto

against him can not be forgeueÌ„ Thou hast lost thy right and soueraigntie and nowe for euer thou art not onely ouercome condemned and slaine vnto Christe but also to me beleuing in him vnto whom he hath freely geuen this victorie So the law is dead to vs for euer so that we abide in Christ Thankes be therefore to God vvhich hath geuen vs victory through our Lord Iesus Christe These things doe also confirme this doctrine that we are iustified by faith only For when this combate was fought betwixt Christ the law none of our works or deserts came betwene but onely Christ was found who putting vpon him our person made him selfe subiect to the law in perfect innocencie suffered all tyraÌ„nie Therfore the law as a theefe a cursed murtherer of the sonne of God loseth all his right and deserueth to be condemned in such sort that wheresoeuer Christe is or is once named there it is compelled to auoid flie away no otherwise theÌ„ the Deuil as the Papists imagine flieth froÌ„ the crosse Wherfore if we beleue we are deliuered from the law through Christe who hath triumphed ouer it by himself Therfore this glorious triuÌ„ph purchased vnto vs by Christe is not gotten by any workes but onely by Faith therfore Faith onely iustifieth These wordes then Christe vvas made vnder the lavve c. as they are pithie and import a certaine vehemencie so are they diligently to be weyed and considered For they declare that the Sonne of God being made vnder the lawe did not onely performe one or two workes of the law that is to say he was not onely circumcised or presented in the temple or went vp to Ierusalem with other at the times appoynted or onely liued ciuily vnder the lawe but he suffered all the tyranny of the lawe For the lawe being in his principall vse and ful power set vpon Christe and so horribly assailed him that he felt such anguish and terrour as no man vpon the earth had euer felt the like This his bloudy sweat doth sufficiently witnes also his comfort by the Angell that mighty prayer which he made in the garden and briefly that lamentable coÌ„plaint vpon the crosse O my God vvhy hast thou forsakeÌ„ me These things he suffered to redeme those which were vnder the law that is to say in heauines of spirite in anguish and terrour and ready to despaire which were oppressed with the heauy burden of their sinnes as in deede we are all oppressed For as touching the flesh we sinne daily against all the commaundements of god But Paule geueth vs good comfort when he sayth God sent his sonne c. So Christe a diuine and humane person begotten of God without beginning and borne of the virgin in the time apoynted came not to make a law but to feele and suffer the terrours of the lawe with all extremitie and to ouercome the same that so he might vtterly abolish the lawe He was not made a teacher of the lawe but an obedient disciple to the law that by this his obedience he might redeme them which were vnder the lawe This is cleane contrary to the doctrine of the Papistes who haue made Christe a lawgeuer yea much more seuere and rigorous theÌ„ Moises Paule teacheth here cleane contrary to wit that God humbled his sonne vnder the lawe that is to say constrained him to beare the iudgement and curse of the lawe sinne death c. For Moises the minister of the law sinne wrath and death apprehended bound coÌ„demned and killed Christ and all this he suffered Therfore Christ standeth as a mere patient not as an agent in respect of the law He is not then a lawgeuer or a iudge after the law but in that he made himselfe subiect to the lawe bearing the condemnation of the law he deliuered vs from the curse therof Now wheras Christ in the Gospell geueth commaundements and teacheth the law or rather expouÌ„deth it this pertaineth not to the doctrine of Iustification but of good workes Moreouer it is not the proper office of Christe for the which he came principally into the world to teach the law but an accidentall or a by office like as it was to heale the weake to raise vppe the dead c. These are in deede excellent and diuine workes but yet not the very proper and principall workes of Christe For the Prophets also taught the law wrought miracles But Christ is God and man who fighting against the lawe suffered the vttermost cruelty and tyranny therof And in that he suffered the tyranny of the law he vanquished it in himselfe And afterward being raised vppe againe from death he condemned and vtterly abolished the law which was our deadly enemie so that it can not coÌ„demne and kill the faithfull any more Wherfore the true and proper office of Christ is to wrastle with the lawe with the sinne and the death of the whole world so to wrastle that he must suffer abide al these things and by suffering them in him selfe conquere and abolish them and by this meanes deliuer the Faithfull from the lawe and from all euils Therefore to teach the lawe and to worke myracles are particuler benefites of Christ for the which he came not principally into the world For the Prophets and especially the Apostles did greater myracles then Christ did Iohn 14. Seing then that Christ hath ouercome the law in his owne person it foloweth necessarily that he is naturally God. For there is none else whether he be man or angell which is aboue the law but onely god But Christ is aboue the law for he hath vanquished it therefore he is the sonne of God and naturally god If thou lay hold vpon Christe in such sort as Paule here painteth him out thou caÌ„st not erre nor be confounded Moreouer thou shalt easily iudge of all kindes of life of the religions and ceremonies of the whole world But if this true picture of Christe be defaced or in any wise darkened then foloweth a confusion of all things For the natural man can not iudge of the law of God. Here faileth the cunning of the Philosophers of the Canonistes of all men For the law hath power and dominion ouer man Therfore the law iudgeth man and not man the law onely the Christian hath a true and a certaine iudgement of the law And how That it doth not iustifie Wherfore then is the law made if it doe not iustifie Righteousnes before God which is receaued by Faith alone is not the finall cause why the righteous do obey the law but the peace of the world thankfulnes towardes God and good example of life wherby other be prouoked to beleue the Gospell The Pope hath so confounded and mingled the ceremoniall lawe the morall lawe and Faith together that he hath at length preferred the ceremoniall lawe before the moral lawe and

Faith is an easie matter as the example of the Galathians witnesseth The example of the Anabaptists Libertines and such other heretikes witnesseth the same also at this day We for our part doe set forth the doctrine of Faith with continuall trauell by preaching by reading and by wryting we purely and plainly distinguish the Gospell from the law and yet doe we litle preuaile This cometh of the Deuill who goeth about by all subtile meanes to seduce men and to hold them in errour he can abide nothing lesse then the true knowledge of grace and Faith in Christ Therfore to the end he may take Christ cleane out of sight he setteth before them other shewes wherewith he so deceaueth them that by litle and litle he leadeth them from Faith and the knowledge of grace to the disputation of the lawe When he hath brought this about then is Christe taken away It is not without cause therefore that Paule speaketh so much and so often of Christe and that he goeth about so purely to set forth the doctrine of Faith wherevnto he attributeth righteousnes onely and alone taketh it from the law declaring that the lawe hath a cleane contrary effect that is to engender wrath to encrease sinne c. For he would gladly perswade vs that we should not suffer Christe to be plucked out of our heart that the spouse should not suffer her husband to depart out of her armes but should alwayes embrace him and cleaue fast vnto him who being present there is no daunger yea there is the Faithfull groning fatherly good will adoption and inheritaunce But why sayeth Paule that the Galathians turned backe againe to weake and beggerly rudiments or ceremonies that is to say to the law wheras they neuer had the law for they were Gentiles notwithstanding he wrote these things to the Iewes also as afterwardes we wil declare or why speaketh he not rather after this maner Once vvhen ye knevve not God ye did seruice vnto them vvhich by nature vvere no gods but now seing ye know God why turne ye back again forsaking the true God to worship Idols Doth Paule take it to be all one thing to fall from the promise to the law froÌ„ faith to works and to do seruice vnto Gods which by nature are no Gods I answer Whosoeuer is falne from the article of iustification is ignorant of God an Idolater Therfore it is all one thing whether he afterwards turne againe to the law or to the worshipping of Idols it is all one whether he be called a Monke a Turke a Iew or an Anabaptist For wheÌ„ this article is taken away there remaineth nothing else but errour hypocrisie impietie and idolatry how much so euer it seeme in outward appearance to be the very truth the true seruice of God and true holines c. The reason is because God will or can be knowen no otherwise then by Christ according to that saying of Iohn 1 The onely begotten Sonne vvhich is in the bosome of the Father he hath declared him He is the Seede promised vnto Abraham in whom God hath established all his promises Wherfore Christ is the onely meane and as ye would say the glasse by the which we see God that is to say we know his will. For in Christ we see that God is not a cruell exactour or a iudge but a most fauourable louing and merciful Father who to the ende he might blesse vs that is to say deliuer vs from the lawe sinne death and all euils and might endue vs with grace righteousnes and euerlasting life spared not his owne Sonne but gaue him for vs all c. This is a true knowledge of God and a diuine perswasion which deceaueth vs not but painteth out God vnto vs liuely He that is falne from this knowledge must nedes conceiue this fantasie in his heart I will set vp such a seruice of God I will enter into such an order I will choose this or that worke and so will I serue God and I doute not but God will accepte this and reward me wyth euerlasting life for the same For he is mercifull and liberal geuing all good things euen to the vnworthy and vnthankfull much more will he geue vnto me grace and euerlasting life for my great and manifold good deedes and merites This is the highest wisedom righteousnes and religion that reason can iudge of which is common to all nations to the Papists Iewes Turkes heretikes c. They can goe no higher then that Pharisey did of whom mention is made in the Gospell They haue no knowledge of the Christian righteousnes or of the righteousnes of Faith. For the naturall man perceaueth not the mysteries of God. Also There is none that vnderstaÌ„deth there is none that seeketh after god c. Therefore there is no difference at all betwene a Papist a Iewe a Turke and an heretike In dede there is a difference of the persons the places rites religioÌ„s workes and worshippings notwithstanding there is all one and the same reason the same heart opinion and cogitation in them all For the Turke thinketh the selfe same thing that the Charterhouse monke doth namely if I doe this or that worke God will be mercifull vnto me if I doe it not he wil be angry There is no meane betwene mans working and the knowledge of Christ If this knowledge be darkened or defaced it is all one whether thou be a Monke a Turke a Iew. c. Wherfore it is an extreme madnes that the Papists and Turks do so striue among themselues about the religion and seruice of God contending that both of them haue the true religion and true worship of god And the Monkes themselues agree not together For one of them wil be accounted more holy then an other for certaine foolish outward ceremonies and yet in their hearts the opinion of them all is so like thaâ— one egge is not more like to an other For this is the imagination of theÌ„ all If I doe this worke God wil haue mercy vpon me if I doe it not he will be angry And therefore euery man that reuolteth from the knowledge of Christ must needes fall into Idolatry and conceaue such an imagination of God as is not agreable to his nature As the Charterhouse MoÌ„ke for the obseruing of his Rule the Turke for the keping of his Alcoran hath this affiance that he pleaseth God and shall receaue a reward of him for his labour Such a God as after this sort forgeueth sinnes and iustifieth sinners can no where be found and therefore this is but a vaine imagination a dreame and an Idoll of the heart For God hath not promised that he will saue and iustifie men for the religions obseruations ceremonies and ordinaunces deuised by men yea God abhorreth nothing more as the whole Scripture witnesseth then such willworks such seruice rites and ceremonies for the which also he

ouerthroweth whole kingdoms and Empires Therfore as many as trust to their owne strength and righteousnes doe serue a God but such a God as they them selues haue deuised and not the true God in deede For the true God speaketh thus No righteousnes wisedom nor religioÌ„ pleaseth me but that onely whereby the Father is glorified through the Sonne Whosoeuer apprehendeth this Sonne and me and my promise in him by Faith to him I am a God to him I am a Father him do I accept iustifie and saue All other abide vnder wrath because they worship that thing which by nature is no God. Whosoeuer forsaketh this doctrine must needes fall into the ignorance of God he vnderstandeth not what the true Christian righteousnes wisedom and seruice of God is he is an Idolater abiding vnder the law sinne death and the power of the Deuill and all things that he doth are accursed and condemned Therefore the Anabaptist imagining with him selfe that he pleaseth God if he be rebaptised if he forsake his house wife and children if he mortifie his flesh and suffer much aduersity and at length death it selfe yet there is not one droppe of the knowledge of Christe in him but secluding Christ he dreameth altogether of his owne workes of the forsaking of his goodes of his affliction and mortification and now differeth nothing froÌ„ the Turke Iewe or Papist in spirite or in heart but onely in the outward appearance workes and ceremonies which he hath chosen to him selfe The same confidence in workes haue all the Monkes and other religious orders notwithstanding in their apparell and other outward things there is a difference There are at this day very many like vnto these which notwithstanding would be counted among the true professors and teachers of the Gospell and as touching the words they teach that men are deliuered from their sinnes by the death of Christ But because they teach faith in such sort that they attribute more to charitie then to faith they highly dishonour Christe and wickedly peruert his word For they dreame that God regardeth accepteth vs for our charities sake wherby we being reconciled to God doe loue God and our neighbour If this be true then haue we no neede of Christ at all Such men serue not the true God but an Idol of their owne heart which they themselues haue deuised For the true God doth not regard or accept vs for our charitie vertues or newnes of life but for Christes sake c. But they make this obiection Yet notwithstaÌ„ding the Scripture coÌ„maundeth that we should loue God with all our heart c. It is true But it foloweth not that because God coÌ„mauÌ„deth vs therfore we do it If we did loue God with all our heart c. then no dout we should be iustified liue through this obedience as it is wrytten He that shal doe these things shall liue in them But the Gospel sayth Thou doest not these things therfore thou shalt not liue in them For this sentence Thou shalt loue the Lord thy God c. requireth a perfect obedience a perfect feare trust loue towards god These things men neither doe nor can performe in this corrupt nature Therfore this law Thou shalt loue the Lord thy god c. iustifieth not but accuseth condemneth all men according to that saying The lavv causeth vvrath c. Contrariwise Christ is the finishing accomplishing of the lavv to righteousnes to euery one that beleueth Of this we haue spoken largely before In like maner the Iewe keping the law with this opinion that he by this obedieÌ„ce wil please God serueth not the true God but is an Idolater worshipping a dreame an idoll of his owne heart which is no where to be found For the God of his fathers whom he saith he worshippeth promised to Abraham a Seede thorough the which all nations should be blessed Therfore God is knowen the Blessing is geueÌ„ not by the lawe but by the Gospel of Christ Although Paule speake these words TheÌ„ vvheÌ„ ye knevv not God ye did seruice c. properly priÌ„cipally to the Galathians which were Gentiles yet notwithstanding by the same words he also toucheth the Iewes who though they had reiected their Idols outwardly yet in their hearts they worshipped them more then did the Gentiles as it is sayd Rom. 2. Thou abhorrest Idols committest sacriledge The GeÌ„tiles were not the people of God they had not his word and therfore their Idolatrie was grosse But the Idolatrous Iewes cloked their Idolatrie with the name and word of God as all Iusticiaries which seeke righteousnes by workes are wont to doe and so with this outward shew of holines they deceiued many Therfore Idolatrie the more holy and spirituall it is the more hurtfull it is But how may these two contrary sayings which the Apostle here setteth downe be recoÌ„ciled together Ye knevv not God ye vvorshipped God. I answer All meÌ„ naturally haue this general knowledge that there is a God according to the saying Ro. 1. Forasmuch as that vvhich may be knovvn of god vvas manifest in theÌ„ For God was made manifest vnto theÌ„ in that the inuisible things of him did appeare by the creation of the world Moreouer the ceremonies religioÌ„s which were alwaies remained among al nations sufficiently witnesse that all men haue had a certain general knowledge of god But whether they had it by nature or by the tradition of their forefathers I wil not here dispute But here some wil obiect againe If all meÌ„ knew God wherfore theÌ„ doth Paul say that the Galathians knew not God before the preaching of the Gospel I answer There is a double knowledge of God general perticuler All men haue the generall knowledge namely that there is a God that he created heauen earth that he is iust that he punisheth the wicked But what god thiÌ„keth of vs what his wil is towards vs what he wil geue do to the end we may be deliuered from sinne death and be saued which is the true knowledge of God in dede this they know not As it may be that I know some man by sight whoÌ„ yet in dede I know not thorowly because I vnderstand not what affection he beareth towards me So meÌ„ know naturally that there is a god but what his wil is or what is not his will they doe not know For it is wrytten There is none that vnderstaÌ„deth God. And in an other place No maÌ„ hath sene God that is to say no man hath knowen what is the will of god Now what doth it auaile thee if thou know that there is a God yet art ignoraÌ„t what is his will towards thee Here some thinke one thing some an other The Iewes imagine this to be the will of God if they worship him according to the rule of Moses lawe the Turke if he obserue his Alcoran the

sawe not the condition that was annexed If ye kepe my commaundementes it shall goe vvell vvith you c. Therfore Agar the bondmaid bringeth forth but a bond seruaunt Ismael then is not the heire although he be the naturall sonne of Abraham but remaineth a bondman What is here lacking The promise and Blessing of the word So the lawe geuen in mount Sina which the Arabians call Agar begetteth none but seruauntes For the promise made as concerning Christ was not annexed to the lawe Wherfore O ye Galathians if ye forsaking the promise and faith fall backe to the law and works ye shall alwayes continue seruaunts that is ye shall neuer be deliuered from sinne and death but ye shall alwayes abide vnder the curse of the lawe For Agar gendreth not the seede of the promise and heires that is to say the lawe iustifieth not it bringeth not the adoption inheritance but rather it hindreth the inheritance and worketh wrath Verse 25. And it ansvvereth to Ierusalem vvhich novv is and she is in bondage vvith her children This is a wonderfull allegorie As Paule a litle before made Agar of Sina so now of Ierusalem he would gladly make Sara but he dareth not neither can he so doe but is compelled to ioyne Ierusasalem with mount Sina For he sayth The same belongeth to Agar seeing mount Agar reacheth euen to Ierusalem And it is true that there be continuall mountaines reaching from Arabia Petrea vnto Cades Bernea of Iurie He sayth then that this Ierusalem which now is that is to say this earthly and temporall Ierusalem is not Sara but pertaineth to Agar for there Agar raigneth For in it is the law begetting vnto bondage in it is the worship and ceremonies the temple the kingdome the Priesthoode and whatsoeuer was ordained in Sina by the mother which is the lawe the same is done in Ierusalem Therfore I ioyne her with Sina and I coÌ„prehend both in one word to witte Sina or Agar I durst not haue bene so bolde to handle this allegorie after this maner but would rather haue called Ierusalem Sara or the new Testament especially seeing the preaching of the Gospell began in it the holy Ghost was there geuen and the people of the new Testament were there borne and I would haue thought that I had found out a very fitte allegory Wherfore it is not for euery man to vse allegories at his pleasure for a goodly outward shew may soone deceaue a man and cause him to erre Who would not thinke it a very fitte thing to call Sina Agar and Ierusalem Sara In deede Paule maketh Ierusalem Sara but not this corporall Ierusalem which he simplie ioyneth vnto Agar but that spirituall and heauenly Ierusalem in which the law raigneth not nor the carnall people as in that IerusaleÌ„ which is in bondage with her children but wherein the promise raigneth wherin is also a spirituall and a free people And to the ende that the lawe should be quite abolished and that whole kingdom which was established in Agar the earthly IerusaleÌ„ was horribly destroyed with all her ornameÌ„ts the teÌ„ple the ceremonies c. Now although the new testament began in it so was spread through out the whole world notwithstanding it appertaineth to Agar that is to say it is the citie of the law of the ceremonies of the priesthoode instituted by Moses Briefly it is gendred of Agar the bondwoman and therfore is in bondage with her children that is to say it walketh in the works of the lawe and neuer attaineth to the libertie of the spirite but abideth continually vnder the lawe sinne an euil conscience the wrath and iudgement of God and vnder the gilt of death and hell In deede it hath the libertie of the flesh it hath a corporall kingdom it hath magistrates riches and possessions and such like things but we speake of the libertie of the spirit wherby we are dead to the law to sinne and death and we liue and raigne in grace forgeuenes of sinnes righteousnes and euerlasting life This can not the earthly Ierusalem performe and therefore it abideth with Agar Verse 26. But Ierusalem vvhich is aboue is free vvhich is the mother of vs all That earthly Ierusalem sayth he which is beneath hauing the policie and ordinances of the law is Agar and is in bondage with her children that is to say she is not deliuered from the lawe sinne and death But Ierusalem which is aboue that is to say the spirituall Ierusalem is Sara albeit Paule addeth not the proper name of Sara but geueth her an other name calling her the free woman that is to say that true Ladie and freewoman which is the mother of vs all begetting vs vnto libertie and not vnto bondage as Agar doth Now this heauenly Ierusalem which is aboue is the Church that is to say the Faithful dispersed thorow out the whole world which haue one and the same Gospell one and the same Faith in Christe the same holy Ghost and the same Sacraments Therfore vnderstand not this word Aboue of the triumphant Church as the Schoolemen do which is heauen but of the militant church in earth as they call it For the godly are sayd to haue theyr conuersation in heauen Philip. 3. Our conuersation is in heauen not locally but in that a Christian beleueth in that he layeth holde of those inestimable heauenly and eternal gifts he is in heauen Ephesians 1. VVhich hath blessed vs vvith all spiritual blessing in heauenly things in Christ We must therfore distinguish the heaueÌ„ly spiritual Blessing from the earthly For the earthly Blessing is to haue a good ciuill gouernment both in common weales families to haue children peace riches frutes of the earth and other corporall commodities But the heauenly Blessing is to be deliuered from the law sinne and death to be iustified and quickened to life to haue peace with God to haue a faithfull heart a ioyfull conscience and spirituall consolation to haue the knowledge of Iesus Christe to haue the gift of Prophesie and the reuelation of the Scriptures to haue the giftes of the holy Ghost and to reioyce in god These are the heauenly blessings which Christ geueth to his Church Wherfore Ierusalem which is aboue that is to say the heauenly Ierusalem is the church which is now in the world and not the citie of the life to come or the Church triumphant as the idle and vnlearned Monks and the Schooledoctors dreamed which taught that the Scripture hath foure senses the literall sense the figuratiue sense the allegoricall sense and the morall sense and according to these senses they haue foolishly interpreted almost all the wordes of the Scriptures As this word Ierusalem literally signified that citie which was so named figuratiuely a pure conscience allegorically the church militaÌ„t morally the celestiall Citie or the church

this maner I testifie vnto euery man which is circumcised that he is bound to kepe the whole lawe that is to say that he performeth no peece of the law yea that in the very worke of circumcision he is not circumcised and euen in the fulfilling of the law he fulfilleth it not but traÌ„sgresseth it And this seemeth to me to be the simple and true meaning of Paule in this place Afterwardes in the .6 Chapter he expoundeth him selfe saying They themselues vvhich are circumcised keepe not the lavv So he sayth also before in the third Chapter VVhosoeuer are of the vvorkes of the lavve are vnder the curse As if he sayd Although ye be circumcised yet are ye not righteous and free from the lawe but by this deede ye are rather detters and bondseruauntes of the lawe And the more ye goe about to satisfie the lawe and to be sette free from it the more ye intangle and snare your selues in the yoke thereof so that it hath more power to accuse and condemne you This is to goe backward like the crabbe and to wash away filth with filth And this which I say by occasion of Paules words I haue learned both in my selfe and others I haue seene many which haue painfully trauailed and vppon mere conscience haue done as much as was possible for them to doe in fasting in prayer in wearing of heare in punishing and tormenting their bodies with sundry exercises whereby at length they must needes haue vtterly consumed them yea although they had ben made of iron and all to this end that they might obtaine quietnes and peace of conscience notwithstanding the more they trauailed the more they were stricken down with feare specially when the houre of death approched they were so fearfull that I haue seene many murtherers and other male factours condemned to death dying more couragiously then they did which notwithstanding had liued very holily Therefore it is most true that they which doe the lawe doe it not For the more they goe about to fulfill the lawe the more they transgresse it Euen so we say and iudge of mens traditions The more a man striueth to pacifie his conscience therby the more he troubleth and tormenteth it When I was a Monke I endeuored as much as was possible to liue after the streit rule of mine Order I was wont to shriue my selfe with great deuotion and to recken vp all my sinnes yet being alwayes very contrite before and I returned to confession very often and throughly performed the penaunce that was enioyned vnto me Yet for all this my conscience could neuer be fully certified but was alwayes in doubt and sayd This or that thou hast not done rightly thou wast not contrite and sorrowfull inough this sinne thou diddest omitte in thy confession c. Therefore the more I went about to helpe my weake wauering and afflicted conscience by mens traditioÌ„s the more weake and doubtfull and the more afflicted I was And thus the more I obserued mens traditions the more I transgressed them and in seeking after righteousnes by mine Order I could neuer attaine vnto it For it is impossible as Paule sayeth that the conscience should be pacified by the workes of the lawe and much lesse by mens traditions without the promise and glad tidings concerning Christe Wherfore they that seeke to be iustified and quickned by the law are much further of from righteousnes and life then the Publicanes sinners and harlots For they can not trust to their owne works seing they be such for the which they can not hope to obtaine grace and sorgeuenes of sinnes For if righteousnes works done according to the lawe doe not iustifie how can sinnes iustifie which are committed contrary to the lawe Therefore in this poynt they are in farre better case then the Iusticiaries for they haue no affiance in theyr owne workes which greatly hindreth true Faith in Christe if it doe not vtterly take it away Contrariwise the Iusticiaries which abstaine outwardly from sinnes and liue holily and without blame in the sight of the world can not be without the opinion of their owne righteousnes with the which true Faith in Christe can not stande And for this cause they be more miserable then Publicanes and harlotes who offer not their good workes to God in his displeasure that for the same he may recompence them with euerlasting life as the Iusticiaries doe for they haue none to offer but desire that their sinnes may be pardoned for Christes sake c. The other exposition is affirmatiue He that is circumcised is also bound to kepe the whole law For he that receaueth Moses in one poynt must of necessitie receaue him in all And it nothing helpeth to say that circumcision is necessary and not the rest of Moises lawes For by the same reason that thou art bound to keepe circumcision thou art also bound to kepe the whole lawe Now to be bound to kepe the whole lawe is nothing else but to shew in effecte that Christe is not yet come If this be true then are we bound to kepe all the Iewish ceremonies and lawes touching meates places and times and Christe must be looked for as yet to come that he may abolish the Iewish kingdom and priesthoode and sette vppe a new kingdom thorowout the whole world But the whole Scripture witnesseth and the sequele thereof plainely declareth that Christe is already come that by his death he hath redemed mankinde that he hath abolished the lawe and that he hath fulfilled all things which all the Prophetes haue foretolde of him Therefore the lawe being cleane abolished and quite taken away he hath geuen vnto vs grace and truth It is not then the lawe nor the workes thereof but it is Faith in Iesus Christe that maketh a man righteous Some would binde vs at thys day to certaine of Moises lawes that like them best as the false apostles would haue done at that time But this is in no wise to be suffered For if we geue Moises leaue to rule ouer vs in any thing we are bound to obey him in all things Wherefore we will not be burdened with any law of Moises We graunt that he is to be redde amongst vs and to be heard as a Prophet and a witnesse bearer of Christe and moreouer that out of him we may take good examples of good lawes and holy maners But we will not suffer him in any wife to to haue dominion ouer our conscience In this case lette him be deade and buried and lette no man know where his graue is The former exposition that is to say the negatiue seemeth to me to be more apte and more spirituall notwythstanding both are good and both doe condemne the righteousnes of the lawe The first is that we are so farre from obtaining righteousnes of the lawe that the more we goe about to accomplish the law the more we transgresse the lawe The

second is that he which will performe any peece of the lawe is bound to kepe the whole lawe To conclude that Christe profiteth them nothing at all that will be iustified by the lawe Hereby it appeareth that Paule meaneth nothing else but that the lawe is a plaine deniall of Christe Now it is a wonderfull thing that Paule dare affirme that the lawe of Moises which was geuen by God to the people of Israell is a deniall of Christe Why then did God geue it Before the comming of Christe and before his manifestation in the flesh the lawe was necessary For the lawe is our Schoolemaster to bring vs vnto Christe But now that Christe is reuealed in that we beleue in him we are no longer vnder the Scholemaster Hereof we haue spoken largely enough before in the ende of the third Chapter Who so teacheth then that the lawe is necessary to righteousnes teacheth a plaine deniall of Christe and of all his benefites he maketh God a lier yea he maketh the lawe also a lier For the lawe it selfe beareth witnesse of Christe and of the promises made as concerning Christe and hath foretold that he should be a King of grace and not of the lawe Verse 4. Ye are abolished or seperated from Christ vvhosoeuer are iustified by the lavve ye are falne from grace Here Paule expoundeth himselfe and sheweth that he speaketh not simplie of the lawe nor of the worke of circumcision but of the confidence and opinion that men haue to be iustified thereby As if he would say I doe not vtterly condemne the lawe or circumcision for it is lawfull for me to drinke to eate and to kepe companie with the Iewes according to the lawe it is lawfull for me to circumcise Timothie but to seeke to be iustified by the law as if Christe were not yet come or being now present he alone were not able to iustifie this is it which I condemne for this is to be seperated from Christ Therfore sayeth he ye are abolished that is ye are vtterly voide of Christe Christe is not in you he worketh not in you any more Ye are not partakers of the knowledge the spirit the felowship the fauour the libertie the life or the doings of Christe but ye are vtterly seperate from him so that he hath no more to doe with you nor ye with him These wordes of Paule are diligently to be noted that to seeke righteousnes by the lawe is nothing else but to be seperated from Christe and to make him vtterly vnprofitable What can be spoken more mightely against the lawe what can be sette against this thunderbolte Wherfore it is impossible that Christe and the lawe should dwell together in one heart for either the lawe or Christe must geue place But if thou thinke that Christe and the lawe can dwell together then be thou sure that Christe dwelleth not in thy heart but the Deuill in the likenes of Christe accusing and terrifying thee and straitly exacting of thee the law the workes thereof For the true Christe as I sayd before neither calleth thee to a reckening for thy sinnes nor biddeth thee trust to thine owne good workes And the true knowledge of Christe or Faith disputeth not whether thou hast done good workes to righteousnes or euill works to condemnation but simplie concludeth after this sort if thou haue done good workes thou art not therefore iustified or if thou haue done euill workes thou art not therefore condemned I neither take from good workes their praise nor commend euill works But in the matter of iustification I say we must looke how we may hold Christ lest if we seeke to be iustified by the lawe we make him vnprofitable vnto vs For it is Christe alone that iustifieth me both against my euill deedes and without my good deedes If I haue this perswasion of Christe I lay hold of the true Christe But if I thinke that he exacteth the lawe and workes of me to saluation then he becometh vnprofitable vnto me and I am vtterly serated from him These are dreadfull sentences and threatnings against the righteousnes of the law and mans owne righteousnes Moreouer they are also most certaine principles which confirme the article of iustification This is theÌ„ a finall conclusion Either thou must forgoe Christ or the righteousnes of the lawe If thou retaine Christ thou art righteous before God but if thou sticke to the lawe Christe auaileth thee nothing thou art bound to kepe the whole law and thou hast now sentence already pronounced against thee Cursed is euery one that fulfilleth not all the things that are vvrytten in this lavv As we haue said of the law so we say also of mens traditions Either the Pope with his religious rout must reiect all those things wherein hetherto he hath put his trust or else Christe shall be vnprofitable to them And hereby we may plainly see how pernicious and pestilent the Popish doctrine hath ben For it hath led men cleane away from Christ and made him altogether vnprofitable God complaineth in the .23 of Ieremie that the Prophets prophesied lies and the dreames of their owne heart to the ende that his people should forget his name Therefore like as the false Prophets leauing the right interpretation of the lawe the true doctrine concerning the Seede of Abraham in whom all the nations of the earth should be blessed preached their owne dreames to the end that the people should forget their God euen so the Papistes hauing darkned and defaced the doctrine of Christ so that they made it of none effect taught and sette forth nothing else but the doctrine of workes whereby they drew the whole world away from Christe Who so earnestly considereth this matter it will make his heart to tremble Verse 4. Ye are fallen from grace That is to say Ye are no longer in the kingdom of grace For like as he that is in a shippe on which side so euer he falleth into the sea is drowned euen so he which is falne from grace must needes perish He therefore that will be iustified by the law is falne into the sea and hath cast himselfe into daunger of eternall death Now if they fall from grace which will be iustified by the morall lawe whether shall they fall I pray you which will be iustified by their owne traditions and vowes Euen to the bottom of hell No forsoth they flie vp into heauen for so they themselues haue taught vs Who so euer liue say they according to the Rule of S. Fraunces Dominicke Benedict or such other the peace and mercy of God is vpon them Againe All they that obserue and keepe chastity obedience c. shal haue euerlasting life But let these toyes goe to the Deuill from whom they came and hearken what Paule teacheth thee here and what Christe teacheth saying He that beleueth in the sonne of God hath euerlasting life but he that beleueth

the lavve VVho make Christ a minister of sinne The Gospell vvhat it is Commaundements in the Gospell vvhat they are The lavve is the ministery of sinne vvrath and death The Conscience thus gathereth Thou hast sinned therfore thou art giltie of euerlasting death A picture of Christ Deut 34. The lavve Christe Christ hath taken avvay all euils and hath brought vnto vs all good things VVhat Paule had destroyed by the ministery of the Gospell Moses geueth place to christ and the lavve to the gospel The Papistes are destroyers of the kingdome of Christ The difference of the lavve and the Gospell diligently to be marked Hovv the Monkes vvere vvont to coÌ„fort condemned Persons at the time of their death The maner of Popish confessions Faith vvithout vvorkes Paules maner of speach vnknovvne to mans reason Paule calleth grace the lavv Phrases of speach onely proper to the scripture The lavve against the lavv Psal. 68.19 Ephes 4.8 Hos 13.14 1. Cor. 15.55 Death against death Paules heresy He that is dead to the lavve liueth to God. The doctrine of the papists A speciall principle amongst the diuines That the lavv is abrogated Christ free froÌ„ the graue I am dead to the lavv VVhat it is to die to the lavve The flesh is subiect to the lavve but not to the conscience The coÌ„science ansvvering to the accusatioÌ„ of the lavve To liue vnto God. VVho is a Christian 1. Cor. â— 21 Death against death The lavve maketh vs not righteous but faith onely The very poynt of all this matter Coloss 2.15 In the matter of iustificatioÌ„ there is nothing for vs to doe but to heare vvhat Christ hath done for vs to apprehend the same by faith Good vvorks This sentence vvell vnderstand in the time of trouble maketh a man strong against all tentations A speeche or Dialoge betvvene the lavv and conscience The lavve of libertie A consolation against the terrours of the lavv c. The binding lavv through Christ is bouÌ„d it selfe Sinne condeÌ„ned and condemning Death killed and death killing As Satan is to others ouer vvhoÌ„ he hath dominion so is Christ to Sathan vvhom he holdeth bouÌ„d that he can not hurt vs farther theÌ„ he geueth him leaue 1. Iohn 5.4.5 VVhy Paule calleth grace the lavve The lavve bound and condemned cannot accuse vs. A holy pride Hovv he calleth libertie the lavv The lavv of grace binding the lavv of the ten commauÌ„dements Death killed by death that is the death vvhich vvas due to me is killed by Christes death The svveete and comfortable names of Christ Christ a poyson against death The lavv of the mind sette against the lavv of the members A most ioyfull combat The flesh subiect to the lavv but not the conscience To be crucified vvith Christ 1. Pet. â— 21 The true life of the faithful The faithfull crucified and deade to the lavv The glory of the faithfull VVe must haue Ghrist onely before our eies Such is our misery that intentations and afflictions vve set Christ aside and loke backe into our ovvne life past He speaketh of the olde man. Christ bestovveth himself and all that he hath vpon those that beleue in him VVhatsoeuer good the godly haue in theÌ„ it is Christes and vve are so knit together that he liueth in vs and vve in him Paules excelent and heauenly maner of speach Albeit the faithfull be sinners yet are they also righteous The Papistes faith Faith so knitteth all beleuers Christ together that they become one person Ephes 5.30 True faith is not idle VVhat occasion the malicious take of this doctrine Hovv the vveake are to be instructed Good vvorks are not the cause but the frutes of righteousnes Life taken tvvo maner of vvaies The faithfull liue not their ovvne life but the life of Christ Christ is our life The faithfull liue in the flesh but not according to the flesh To liue in the faith of the sonne of God. Philip. 2.7 The differeÌ„ce betvvene the faithfull and vnfaithfull The true vvay to iustificatioÌ„ The pestilent doctrine of the Papistes and PelagiaÌ„s These meritemoÌ„gers turne these vvordes of Paule vpside dovvne To doe vvhat in vs lieth The Papistes do apply matters of policy and ciuill gouernment to the church Rom. 7.14 The Papistes doe graunt that nature is corrupt but they say that the povvers and qualities of nature remaine sound and vncorrupt Christ first loued vs and not vve him The bragging of the integritie of our natural qualities is in vaine The greatnes of the price to be vvel vveyed that vvas geuen for vs. The sluggishnes of the Papists in handling the holy scriptures Hovv sectes may be vvithstande Hath geuen himselfe for me The true force of faith The lavve loueth not sinners but accuseth them A true definition of Christ The greatest cunning that Christians can haue is to define Christ rightly Christ loueth the afflicted and such as feele the vveight of their sinnes Me. For me As by Adam all became giltie so by Christ all that beleue are made righteous They that seke to be made righteous by the lavv reiect the grace of God. Antichrist reiecteth grace and denieth faith VVhat it is to reiect grace The vvorld is so vntovvard that it reiecteth the grace of God. Corrupters of Paule If the desert of congruence auaile ought then is Christ dead in vaine If the lavv iustifie Christ died in vaine The righteousnes of all Saincts is nothing in comparison of the righteousnes of Christ A common sinne to reiect the grace of God. The Pope the chiefe author of all abhominations in the church The Popes pardons If the lavv iustifie then is Christ died in vaine A comparing of Christ and the lavv together The deuilish peruersnes of the vvorld Ciuill righteousnes hath her revvards The righteousnes of faith is the righteousnes that pleaseth God. Reason although it be lightned vvith the lavve yea and the lavve of God yet it can not iustifie Galath 2.21 The praise of the righteousnes of the lavve VVho make Christ to haue died in vaine 2. Timot. 4.5 Paules order in teaching O ye foolish Galathians Paule offendeth not in chiding the Galathians so sharply The chiding of parents tovvards their children Anger sometimes a necessary vertue Iust anger is called in the scripture zeale or ielousie Math. 13 33. The sharp rebukings of the holy Ghost Prouerb 27.6 The naturall vice of the Galathians The remnants of naturall vices remaine in the Godly Ebr. 12. The scripture being one and the selfe same truth is diuersly handled of sundry men Grace by litle and litle clenseth those that be godly from their old sinnes Galat. 5.17 Rom. 7.13.14 There is none so pure vnspotted that he may be called a Puritane but Christ 1. Pet. 2.22 Esay 53.9 1. Iohn 3.2 A goodly coÌ„mendation of the righteousnes of the lavve That vvitchcraft and sorcerie are the vvorkes of the deuill Sathan bevvitcheth men spiritually The blindnes of those that are bevvitched Luthers conflâ—ctes vvith Satan 1. Peter 5.8 The

profite that commeth to the godly by the tentation of Satan 1. Iohn 4.4 2. Cor. 12.9 Sathan continually bevvitcheth meÌ„ Iob. 1. â— Io. â— 44 The false Apostles bevvitchers of men The example of Doctor Kraus The deuils definition of a false Christ The Godly must diligently vvatch VVorldly and secure men are soone bevvitched VVitchcraft vvhat it is VVho are bevvitched An other goodly commendation of the righteousnes of the lavve 1. Iohn 5.16 Hebr. 6.4.5.6 The errour of the Nonations VVho returne not to the truthe The Aposâ—â—o vseth bitter and rough vvordes Heb. 6. â— They that seeke to be iustified by the lavv crucifie Christ The Papistes are crucifiers of the sonne of God. The Monkes dreamed that they vvere only in the state and life of perfection * VVorkes of superogation they call such vvorks as thei doe of their ovvne good vvill more then they are bound to doe The illusioÌ„ of the Deuill In the time of poperie vve vvere so bevvitched that it vvas impossible to acknovvledge Christ Daniel 9 2â— Superstitious Monkes and such other by streitnes of life and afflicting their ovvne bodies sought righteousnes and remission of sinnes In you or amongst you Rom. 6.9 To seeke righteousnes by the lavve The abhomination of the papacie horrible The commendations of the righteousnes of the lavv of our ovvne righteousnes The fall of Lucifer An argument dravven from the GalathiaÌ„s ovvne experience Paule speaketh of the vvhole lavv Tvvo vvaies to iustificatioÌ„ The holi ghost is receaued by hearing the vvord of faith and not by the lavve Neither the teachers nor hearers nor yet the doers of the lavve are iustified bi the lavve Acts 10 44. Acts. 11.15 Acts. 15.8.9 Acts. 19.5.6 The lavv bringeth not the holy ghost Rom. 10.3 Rom. 11.7 Math. 3.16 The appeariÌ„g of the holy ghost Actes 2.41 Actes 10.44.45 Actes 15.5.6.7 Paulus Sergius the lieutenaunt The Ievves and Gentiles are iustified by faith onely The Gentiles iustified by faith Acts. 11.3 Verse 18. The murmuring of the Ievves against the Gentiles Mat. 20. The Councell of the Apostles Act. 11.17 Actes 15. Acts. 15 8.9.1â— 1. Cor. 1. â— That the holy Ghost is geuen by the onely hearing of faith The Papistes are our Ievves vvhich molest vs no lesse theÌ„ the Ievves did Paule The argument of the booke coÌ„teining the Actes of the Apostles The difference betvvene the lavv and the Gospell To exacte To geue freely Actes 10. â—8 Cornelius ã€ˆâ—Šã€‰ Gentile is iustified by faith The lavv helpeth not to righteousnes The fathers in the old testament vvere holy c. Faith in Christ already come and in Christ to come * Messias doth signifie Christ the Sauiour Rom. 1.17 VVorke of congruence or merite before grace The person first to be considered and then the vvorke Actes 10.1.6 2. Reg. 5.14.15.16 * He feleth his conscience vvounded in being present at idol seruice and therefore desireth God to forgeue ã€ˆâ—Šã€‰ left others by his example might fall to idolatrie For as for his ovvne parte he confesseth that he vvill neuer serue any but the true God. Iob. Niniuites Ionas 3.5 Galat. 3.2 The coÌ„science vvitnesseth that the holy Ghost is not geuen by the lavv but by the hearing of faith The blindnes of the Popes kingdome The orders and kindes of life that are appointed of God. The state of seruauntes allovved before God. The certaintie of true beleuers By vvhat meanes the holy ghost is geuen vnto vs. The disputation of mans reason Luke 12.32 To vvhom the kingdome of heauen is geuen VVhat the aduersaries doe obiect against vs. The obiection of the Pelagians against Christians Luke 11 45.4â— A man is made a Christian by hearing the doctrine of faith Faith commeth by hearing and hearing by the vvord of God. The conflict of the flesh against the spirite in the godly To heare the vvorde of God. To begin in the spirite VVhat flesh signifieth in this place The spirite The flesh VVhat the papistes call vvorldly and carnall VVhat inconueniences maÌ„s ovvne righteousnes or the righteousnes of the lavv doe bring Paule maketh often rehearsall of the argument grouÌ„ded vpon experience The kingdome of God consisteth not in vvordes but in povver 1. Cor. 4. Ver. 20. Chap. 2.8 Chap. 4.14.15 The vvorkes of the Deuill VVhat happie successe the gospell had vvhen it vvas first preached The Popedom a very slaughterhouse of consciences The Anabaptistes the authors of tumultes and seditions hindred much the course of the gospell The Anabaptists enemies to the article of iustificatioÌ„ This mai rightly be applied to Munster KnipperdoliÌ„g and such outragious Anabaptistes of vvhom Sleidan maketh mention vvho before times had much hindred the course of the gospell Genes 15.6 Rom. 4.2.3 Rom. 4.19.20.21 c. The povver of faith infinite To geue glory to God. Faith geueth glory to God. Righteous before God. VVhat God saith if ye set faith aside harken vnto reason The iudgemeÌ„t of reason touching the articles of faith The Gospell is the vvord of the crosse 1. Cor. 1 18.2â— The chiefe vvorship of God. Faith â—layeth reason The vvrestling of faith vvith reason in Abraham The sacrifice of Christians Reason Gods enemy The commendation of faith The vnfaithful geue not glory to God. Rom. 4.20.21.22 * Formall is that vvhich geueth perfection to the substance vvherunto it is ioyned The remnants of sinne in the godly Rom. 8.23 The blindnes of the Scholemen God accepteth our vvorkes say the Papists not of duetie but of Congruence that is because it is meete that God should revvard them Mans reason Rom. 8.7 Reason must be killed by faith Math. 20.12 Psal. 2.2 The definition of the Christian faith The diuinitie of Paule Christian righteousnes consisteth in tvvo things A Christian iâ— a righteous man and a sinner Hovv they that fele sinne ought to be comforted Christians be Priestes The daily sacrifice of the nevv testameÌ„t Christian righteousnes Galat. 2 2â— Galat. 3.13 A child is borne vnto vs a Sonne is geuen vnto vs. Esay 9.6 VVe are reputed righteous by faith in Christ this Sonne and this gifte geuen vnto vs. The righteousnes of faith out of the xv chapter of S. Iohns Gospel Christ is called our obiect because the eie of our faith is directed vnto him * CoÌ„trary sayings Iohn 16.27 Iohn 17.8 The imputation of righteousnes Rom. 7.23 Rom. 8.1 Things contrary in Christ are made to agree 1. Tim. 2.5 Rom. 8.1 Ro. 4.11.12 c. Rom. 9.6.7.8 The disputation of Paule against the Ievves The bosting of the Ievves Actes 9.15 By vvhat meanes Abraham vvas iustified Genes 12.1.2.3 c. Genes 17.24 Genes 22.2.3 Genes 15.6 Rom. 4.18.19 Iames. 2.2 Galat. 3.6 That the carnall begetting doth not make vs the acceptable children of Abraham Iohn 8.39 The beleeuing Abraham and the begetting Abraham VVhat maner of ones the carnall children of Abraham are Iohn 8.38.39 Rom. 9.11 The first example of Ismael and Isaac Genes 21 1â— Rom. 9.7 Heb. 11.17 The second example of Esau and Iacob Genes 25. â—3 Rom. 9.12

Maâ—â—c 1.2 The vvord Faith signifieth in the Hebrevv tonge truth Genes 15 4.5.6 Rom 4.13 Rom. 4.3 Habac. 1.4 Heb. 11. Faithe Faith thiÌ„keth aright of God and not reason Truth and faith signifie both one thing Iohn 5.24 Iohn 11.25.26 Heb. 9.11 Heb. 10. That Paule doth rightly alledge that place out of the .15 of Genesis and to his purpose Genes 3.15 All the promises are to be referred to the first promise Actes 15.10.11 1. Cor. 15.4 Iohn 8.56 Actes 10.1.2.3 The faith of the fathers of vs bothe one Coloss 1.18 Reuel 1. 1. Thes 4.15.16 Math. 24. That the place of Genesis may vvell be applied to faith in christ Abraham a father both of Ievves and the Gentiles Genes 17.4 Rom. 4.17 The children of Abraham after the flesh are not Abrahams children but such as vvalke in the steppes of faith Rom. 4.11 Genes 17.4 Rom. 4.17 A begetting Abraham and a beleuing Abraham The vaine bragging of the Ievves An argument grounded vpon the certaintie of time Genes 15.6 Genes 22.16 Rom. 4.20 Genes 15.6 Rom. 4.18 Genes 17 1â— Abraham vvas iustified before Circumcision .430 yeares before the lavv Rom. 4.10.11.12 Galat. 3.8 Genes 15.6 Rom. 4 3. The Ievves corrupt the scriptures Genes 12.13 Actes 3.23 VVhat the Ievves call blessing A nevv Abraham It is a great glory to be borne of Abrahams sede The exposition of these vvordes In thee shal be blessed Genes 15.5 Abrahams faith and out all one Io. 3.5 6. VVe must marke diligently vvhat is set out to vs in the promises of the lavv Genes 15. â— Genes 17 4. Genes 15.5 A vvorking Abraham and a beleuing Abraham Rom. 4.3 That all nations are blessed Psal. 2.8 Psal. 19.3 The Prophets diligently vvaied those promises that vvere made vnto the fathers The office of the priesthod of the church of Christ Our blessing is spirituall and not corporall as the Ievves dreame The diligence of the Prophetes Hoseas 13.14 Genes 3. Genes 12. â— The Blessing is receaued onely by faith The Pope setteth Christ forth as an example and not as a gifte Io. 13 1â— In the matter of iustificatioÌ„ vve must loke vpon Christ as a gifte and not as an example Galat 3.9 All nations through faith are blessed therfore vvith out faith all are accursed The righteousnes of faith and ciuill righteousnes Ciuill lavves and ordinaunces are good and of God. The righteousnes of faith and ciuill righteousnes are easily confounded Hovv the aduersaries sclauder and vvrest our vvordes The corporall blessing deliuereth vs not from sinnes Corporall things are the good creatures of God. The lavve of sinne vvrath and death Corporal blessings are to be sundred from spirituall blessings God bestovveth his giftes both vpon the good euill Rom. 1.20 The effectes of the lavve Deut. 27 2â— Rom. 2.13 Iames. 1 2â— Rom. 8 4. Sentences in the scriptures somtime seme to be coÌ„trary To doe the lavve Tvvo maner of doers of the lavve To be of the lavve To be of faith To doe the lavve A fulfiller of the lavv after the Papistes opinion These be the vvorks preparatorie as the Papists cal them vvhich goe before iustification as the efficient cause therof The vvickednes and error of meritmongers Rom. 10.2 Rom. 10.3 The effect of the lavve Genes 17. To fulfill the lavve Galaâ— â— Hovv the lavv is to be done To doe the lavv This vvord Doer of the lavv vvithout the promise of the Gospell is a fained terme A doer of the lavv In diuine matters the doer is framed through faith before there be any deedes The godly are not made righteous by doing righteous things Rom. 2.13 The doctrine of the Scholemen or Sophistes In policie the vvorke is not iudged to be good except it be done vvith a good vvill much more in Diuinitie The effectes of the lavv Galath 3. The vvickednes and error of hypocrites The vvorship of the first coÌ„maundement Math. 24.5 The godly iudge al thiÌ„gs 2. Pet. 2.1 â— Exod. 32.4 The tvvo golden calues of Ieroboam 1. Kings 12.28 Rom. â— Hypocrites go about to doe that thing vvhich belongeth onely to Christe The doctrine of the Monks The Pope chalengeth a Diuinitie or Diuine povver as vvel as god himselfe The vse of the doctrine of faith The Pope is Antichrist Math. 24.5 2. Thes 2.4 Math. 24.15 Mar. 13.14 Luc. 22.20 Dan. 9.27 VVhat a mischeuous thing hypocrisie is Euery meritemoÌ„ger is both the matter the vvorke or the vvorke the vvorkeman The true doers of the lavve 2. Pet. 1 1â— The godly do not the lavve perfectly Luc. 10.30.31.32.33 c. VVhat a Doer of the lavve Moises requireth Exod. 34.7.8.9 Psal. 143.2 Rom. 5. â—â— That vve are made Doers of the lavve throughe Christe The proposition Places of the lavve and vvorke The righteousnes of the lavv vvas also knovven to the heathen To doe naturally morally and spiritually Morall Philosophie The popishe Schoolemen thinke a right iudgement of reason and a good intent vvithout faith to be sufficient to commend the vvorke Hovve vve must aunsvver vnto our aduersaries vrging these tearmes of Doing and vvorking To doe in diuinitie vvhat it is Heb. 11. â—2 Sa. 17.34.35.36 A rule to be obserued as touching those places vvhich speake of vvorkes 1. Sam. 17.37 45. 46. 47. The vvorke of Dauid is a faithfull vvorke Genes 5.24 Heb. 11.4 The sacrifice of Abell and Caine. Gens 4.3.4.5 The visour of the vvork is not to be regarded but the hearte of the vvorker iâ— to be considered Hebr. 11. Verse 4. Verse 5. Verse â— A rule The vvorke is nothiÌ„g vvorth vvithout faith Hebr. 11.6 Heb. 4. Abels sacrifice vvas faithful and Caines vnfaithfull The scripture some time speaketh of faith vvithout vvorks and some time of faith vvith vvorkes Galat. 5.6 Doe this and thou shalt liue * These termes the Papistes vse and set them in the place of faith The scripture sometime speaketh of one nature in Christ sometime of both A rule of the communication of the proprieties called commanicatio Idiomatum Luc. 2.10 Luc. 1.22 The maÌ„ Christ created all things If thou vvilt enter into life c. Faith simple Faith compound * Fac totum is that vvhich is all in all and doth all alone The places of vvorkes mentioned in the scriptures must be expounded as the Epistle to the Hebrevves expoundeth them Ebr. 11.33 Verse 35. The difference betvvene morall doing and spirituall doing Hypocrites doe many things but vvithout faith Dan. 4 2â— The Papistes learne their diuinitie out of Aristotle an heathen Philosopher A generall auÌ„svver to al the argumentes of the aduersaries The argument of all arguments most strong and mighty to holde fall the head Christ Galat. â— 3 Christ vvas made a curse for vs. Circumcision is not the death of Christ A plaine and simple aunsvvere to the places of scripture concerning vvorkes No Iusticiary seking righteousnes by the lavv and vvorkes can vvrest this solution from the faithfull Habaeue 2.4 Rom. 1.17 Eâ—r 10.38 Hovv the Sophisters corrupt this place The

iust doth liue by faith The differeÌ„ce betvvene a true and a false faith The formed faith of the Scholemen True faith before God. Faith only taketh holde of Christ The lavv teacheth loue Deut. 6.5 Mat. 22.37 Mar. 12.29 Exod. 20.6 Mat. 22.40 The beleuing man obtaineth righteousnes and euerlasting life vvith out the lavve and charitie The promise and the lavv faith and vvorks are separate the one from the other The lavv Faith. They that doe the lavv morally The righteousnes of the lavv Galat. 3 1â— The righteousnes of faith Verse 11. The office of the lavv and the office of faith Fides formata Fides informis Fides acquisita such other are cursed and monstrous termes deuised by the Papistes The office of the lavve VVhere is he that doth the lavve The office of faith Rom. 10. â— Rom. 10.4 Christ the end of the lavv Galat. 4.4 5. The Godly do the lavve 1. Cor. 11.11 VVhen faith hath an ondâ— VVho they are that Paule calleth righteous To doe the lavve A double vse of the lavve The imaginatioÌ„ of Ierome vnderstanding Paule as though he spake of the lavv but morally and as it is separate from faith A picture of al Hypocrites Mat 15.9 Rom. 7.23 Remnauntes of sinne in the Sainctes and in the elect of God. Deutâ—â— â—1 â—5 Deut. 3â— â—5 Christ bearing the curse not for himselfe VVhat this vvorde for us importeth Christ tooke vpon him the person of a transgressour and therefore must be hanged Esay 53.12 Christ the greatest sinner of all others because he bare the sinnes of the vvhole vvorld Esay 53.5 Mat. 8 17. 1. Pet. 2. â—â— Christ tooke our sinnes vpon him VVhat incommodities follovve of the doctrine of the ScholemeÌ„ Christ must be vvrapped as vvell in our sinnes as in our flesh and bloud An obiection that Christ ought not to be called a Curse Christ is made a Curse and become sinne for vs 2. Cor. 5. â— Io. 1.29 Christ the Lambe of God 1. Pet. 2.22 Our sinne must become Christes ovvne sinne Esay 53.6 Psal. 40 1â— A singular coÌ„solation of the faithfull * He alludeth to the brasen Serpent The faith of the Papistes formed and made perfect vvith charity Our sinnes are taken avvay by Christ alone Of vvhat pointes the doctrine of the Gospell encreateth The lavv hath accused and killed Christ The article of iustification * This opposition called Antithesis is a comparing and matching of tvvo contraties together 1. Cor. 15.57 A maruelous comâ—ate betvvene sinne and righteousnes in Christ Righteousnes Sinne. Righteousnes the conquerour of sinne The combate betvvene life and death The conquered life the vanquisher of death Hoseas 13.34 The conflict of the curse vvith the blessing Christ the ouercommer of the Curse Colos 2.15 In him selfe Sinne and death abolished to all beleuers Io. 5.40 They that deny the article of the Diuiniti of Christ deny also the article of redeÌ„ption They become Turkes and Gentiles vvhich denie the Diuinitie of Christ Christ God by nature The blindnes and vvickednes of the Papistes The harnesse of Christians â–ª set out Ephes 6. The vvorke of God to abolish death and to geue life 2. Pet. 2. â—1 Luke 11.26 VVhat maner of doctrine the doctrine of the Gospell iâ— Christ tooke our sinnes of his ovvne accord and therfore it behoued him to be made a Curse for them Philip. 2.7 Faith onely layeth holde vpon the victory of Christe The Deuil and heretikes lie in vvait to deceaue the Godly I beleue that there is an holy Church The vveaknes of the godly VVhat the Sophisters thinke of Christe Esay 5â— To the beleuers sinne and death are aboliâ—hed The remnants of sinne dead in the saincts Christ hath redemed vs froÌ„ the Curse therfore not the lavve By nature vve are all vnder the Curse but Christ hath redemed al that beleue in him All men yea the most holy remaine vnder the Curse vvithout Christ Hovve Christ is truely knovven 2. Cor. 5.25 Christ is made a Curse and sinne for vs. All the curses of the lavve be laid vpon Christ This is a most sure argumeÌ„t taken out of the vvhole lavve Paule diligently vvayeth this sentence of Genesis In thy seede c. All nations The Ievves attained not to righteousnes through the lavve Rom. 10. In thy seede Christ became accursed that he might blesse all nations Hovv the nations vvere deliuered froÌ„ the Curse In one person Christ ioyneth God and maÌ„ together Hypocrites are offended at the doctrin of the gospell Psa 88.15.16 The true mysteries The Fathers of the old Testament reioyced more of the benefite of Christ then vve doe The proper office of Apostles The blessing geuen vnto the Gentiles by Christe The vvorde Blessing Our desert vvherby vve obtaine the Blessing The vvay hovv to escape the Curse Our sinnes are cast vpon Christ and his righteousnes is geuen vnto vs. The mercy of God tovvards sinners vnspeakeable The greatnes of Gods mercy is so exceeding that it can scant be beleued Of vvhat things the Gospell entreateth The promise of the spirite The nature of Faith. Verse 14. VVhat maner of doctrine the Apostolicall doctrine is The chaunge of things reserrued to Christ alone Exod. â—0 The first commaundement the spring of all the vvisedom of God. Humaine things must be confirmed by diuine things and not contrarivvise diuine things by humaine things An argument taken from Gods creatures holdeth The often vse of similitudes in the holy scriptures Math. 7.11 Rom 13. Ierems 3â— 16 VVhen arguing from humaâ—ne things is of force VVhen it is not of force Our loue is corrupted The testament of a maÌ„ is not chaunged Gods Testament is chauÌ„ged A Testament or last vvill is confirmed by the death of him that maketh it The TestameÌ„t of God ought to be kept vvith greater fidelitie then mans Testament The TestameÌ„t oâ— last VVill of God. VVho are the destroyers of Gods Testament The nature of hypocrites Paule calleth the promise a Testament The TestameÌ„t of man is a shadovve of Gods Testament Christ the Seede promised to Abraham An obiectioÌ„ of the Ievves Paule confuteth the obiection of the Ievves VVhy the lavv is added to the promise The letters he calleth the vvritten vvill or Testament The promise is confirmed by the lavve therefore not abolished VVhat discommoditie should follovve if the lavve should abolish the promise The lavv doth not abrogate the promise but Faith laying hold vpon the promise doth abrogate the lavv The vvritten lavve A Similitude AbrahaÌ„ vvas not made righteous by the lavve for vvhen he liued ther vvas no lavve VVhat maner of arguments Paule vseth The lavv and the promise must be distinguished Both the lavv and the promise must haue their ovvne proper places appoynted vnto them VVhat incommodities follovve of the mingling of the lavve and the promise together The promise must not be confounded vvith the lavve The argument touching the promise The office of the lavve Galat. 3 1â— Galat. 3.10 1. Cor. 15.56 Verse 14. A difference

high a seruice to God that scarce any maÌ„ vvould beleue they could be so abhominable Onely Faith iustifieth If the lavv iustifie not much lesse do vvorks iustify Rom. 3. â—â— The promise geuen to Abraham The promise geuen to them that beleue The sentences concerning vvorks The commendation of vvorkes out of the matter of IustificatioÌ„ Hovv ã€ˆâ—Šã€‰ and ã€ˆâ—Šã€‰ stâ—â— vvarded ã€ˆâ—Šã€‰ vvoâ—ld ã€ˆâ—Šã€‰ their benefite VVorks vvithout faith 2. Thes 2.3 * Faith vvas the full reuelation of thiÌ„gs that vvere hâ—d vnder the lavve Rom. 7.13 The vse of the lavve VVhy the lavv reuealeth sinne Exod. 29.20 God vseth the effect of the lavve that is to say death to life The opinioÌ„ of a mans ovvne righteousnes confidence holines is slain by the lavv This similitude of the prison shevveth the effect of the lavve VVhat the righteousnes of the lavv is The righteousnes of vvorkes The profite of the lavve The Ciuill vse of the lavve The lavv a spirituall prison The lamentatable complaints of the Sainctes Psal. 6.5 The lavve is a prison both Ciuily and Spiritually The lavv and the Gospell as touching the invvard affections nearely ioyned together The shutting vp vnder the lavv must not be continuall VVho vseth the lavv rightly Caine being shut vp in the prison of the lavv and abiding there despaired Genes 4.9 Verse 13. VVhat these vvordes import to be kept vnder the lavve Conscience Psal. 139.7 VVhat the prison is Ciuily Spiritually Hovv the pore Conscience is to be comforted that is shutte vp vnder the lavve The lavve killeth that vve may againe be quickened restored to life The shutting vp vnder the lavv must be rightly vsed EZech. 33.11 Psal. 147.11 The afflicted and such as are in prison vnder the lavv vvaiting for mercy to be reueled are deare vnto God. No man loueth the lavv because it is his prison Hovve the scripture defineth sinne The tentation of the godly The tentation of euery age Paule describeth the spirituall vvarfare that is in the godly vvith very vehemeÌ„t apt vvords The time of the lavv in the Godly 2 Cor. 12.7 * This is the spirituall laughter vvhich Dauid speaketh of Psal. 126. saying Then shall our mouth be filled vvith laughter c. 1. Cor. 12.7.8.9 Galath 5.17 The time of grace Psal. 4â— â— 11 The true vse of the lavve is to shut vs vp till Christ be reuealed VVho is a right diuine A godly man is partly vnder the lavve and partly vnder grace Rom. 5.6 Rom. 6.9.10 The time of grace is eternall Feare may noâ— alvvayes continue but fear ioyned vvith Faith must be alvvayes in a Christian Hovve feare must be vanquished Feare Faith are separated farre asunder and yet are ioyned together in one heart A rehersall of those things vvherof he had spoken before Touching this sedition of the rusticall people and the cause therof read Sleidane VVe must derogate nothing froÌ„ the lavve that is due to it nor attribute more to it theÌ„ is meete Tvvo sorts of the vnrighteous they vvhich are to be iustified they vvhich are not to be iustified Hovve such senteÌ„ces must be vnderstand vvherin Paule handleth the spirituall vse of the lavve Rom. 10.4 VVho are abusers of the lavve * He speaketh of the pestileÌ„t Libertines that vvould haue no feare of God nor lavve to bridle them from their sinnes 1. Pet. 2.16 The true vse of the lavve can not be estemed as it is vvorthy The true office of the lavve The similitude of the Schoole master vvorthy to be noted Exod. 17.4 The scholer can not loue his master VVhie a Scholemaster is apoynted for a childe The lavve is a Scholemaster to Christ Galat. 4.19 Galat. 4 2â— Galat. 4. â—3 VVhat Scholemasters there vvere in times past The true vse of the lavv set out in the allegorie of the Scholemaster The lavve is not a Scholemaister to bring vs to an other lavvgeuer but to Christe Of the true vse of the lavve to make an abuse The true vse of the lavv Rom. 10.4 The proper office of the lavve and the vse of the office therof VVhen Faith is come vve are not any longer vnder the lavve Colosâ— 2.14.15 By Faith in Christ vve are dead to the lavve Christ commeth daily vnto vs spiritually 2 Cor. 4 1â— A similitude of the leuen Godly meÌ„ are holy and yet sinners The spirituall comming of Christe Hovve farre forth the lavv is abolished The consolation of the godly Heb. 13.8 VVhen Faith is come the lavv geueâ—h place 2. Pet. 3.11 Paule an excelleÌ„t teacher of Faith. Iâ—hn 1 1â— Iohn 1 1â— Rom. â— 16.17 Rom. 9.26 * Baptisme succedeth CircuÌ„cision and so through Christ both Ievv and Gentile is saued Rom. 13.14 Galath 5.16 1. Pet. â— 21 To put on Christ according to the Gospell The lether coate of Adam Hovv the old man must be put of Eph. 4.22.23.14 Coloss 1.19.20.21 c. Tit. 35. Baptisme is a sure signe of our regeneration vvhich is vvrought by the holy ghost In Baptisme vve put on Christe The Anabaptistes deface the maiestie of baptisme Tit. 3. â— * as one man. There is neither Ievv nor Grecian c. Christ hath taken avvay the lavve The beleuing conscience knovveth no lavv Iohn 1.17 The vvisedom and righteousnes of the GeÌ„tiles reiected The Gentiles in all ages had their lavves Religions and Ceremonies There is neither free nor bond c. In the vvorld there is a difference of persons but not before God. Rom. 13.23 The Gospell setteth forth Christ vnto vs. There is a difference and an inequalitie of persons in the vvorld Ephes 4.4 In Christ Iesu The opinion of the Schoole diuines concerning Faith. Galath â— â—0 Tit. 3.5 â—aith VVhy Paule setteth forth Christ so ofteÌ„ in his Epistles The brasen serpent a figure of Christ Num. 21.6.7 â— True Faith in Christ Ephes 5.30 Actes 17.20 Christ and our Faith must be throughly ioyned together The Gentiles that beleue are the Seede of Abraham Genes 17.5 Genes 22.18 The Gentiles are the childreÌ„ and heires of Abraham and the people of God. The promise made to the Ievves not to the Gentiles Psal. 147.19.20 The Gentiles are named in the promise Rom. 4.13.17 The argument vvhervvith Paule fortifieth his matter A young heir differeth nothing from a seruaunt The time of the lavve is finished Galath 4.4.5 Heb. 9.12 The comming of Christ vnto vs in spirite Heb. 10.14 Galath 5.17 Heb. 13. â— The politike vse of the lavve The spirituall vse of the lavv Galath 3. â— To vvhom Christ commeth and to vvhom he coÌ„meth not The Emperors lavves The lavves of the Pope 1. Timot. 4. â— The lavve of Moises geueth onely vvorldly things By the coÌ„fort of the holy Ghost vve are deliuered froÌ„ the terrours of the lavve Rom. 10.4 Rom. 3.20 Rom. 4.15 Deut. 6.5 VVherfore Paule abaseth the lavve VVhen vve feele the terrours of conscience the lavve must be abased and the promise magnified He alluded to the slovv tounge and stammering speech of Moses Rom. 4.18 VVhat names Paule

geueth to the lavv 1 Cor. 15.56 The commendation of the lavv Rom. 7.12.14 The lavve is good and the lavv is euill Galat. 4.3 The lavve and Christe are tvvo vvhich can not stand together Esay 28.20 VVhy Paule calleth the lavv the elements of the vvorld 2. Cor. 3.6.7.9 Rom. 7.12.14 2. Cor. 3.6.7.9 The lavve is holy and righteous and yet is it the administration of death Galath 3.5.9 1. Cor. 15.56 2. Cor. 3.6 Paules maner of speaking must be marked Actes 9.15 The person office of Christ VVhy Paule calleth the mother of Christ a vvoman and not a virgin Iohn 1. â— 14 The errour blasphemie of the Papistes and Turkes The true picture of Christe Iohn 1.15 Iohn 3.17 The office of Christe A false opinion of Christ is not easely cast of The iudgemeÌ„t of naturall reason concerning Christ The sentences vvhich set out Christ plainly ought alvvais to be before our eyes Faith is our victorie 1. Iohn 5.4 The conflictes of the godly The vvrastliÌ„g of the flesh against the spirite in the Sainctes Galaâ— 5.17 The maner of our redemption Galat. 3.23 Rom. 5.12 Ephes 2.3 1. Pet. 2.20 Math. 26.65 Luc. 23.5 Luke 22.44 Luke 23.24.33 A maruelous combate betvvene the lavv Christ Ephes 2.3 The lavve ruleth all mankinde Math. 11.28 The lavv condemned and killed by Christe Christ by double right hath conquered the lavve * Prosopopoeia is a figure vvherby things that haue no life are fained personally to speake or to be spoken to Ephes 2.16 Ephes 4. â— c. Psal. 68.18 Rom. 8.3 Christ hy his victorie hath deliuered vs froÌ„ the terrors of the lavv The offence of the lavve agaiÌ„st Christ can not be forgeuen 1. Cor. 15.57 That vve be made righteous by Faith. The lavve by his iudgemeÌ„t killed the son of God. Coloss 2 1â— Christe vvas made vnder the lavve Christe suffered all the tyrannie of the lavve Christe came not to make lavves but to take the lavve cleane avvay The ministerie of Moises Galath 3.13 It is not the proper office of Christe to teach the lavv The particuler benefites of Christe Iohn 14.12 Christ is God by nature The true picture of Christe 1. Cor. 2.14 The obedieÌ„ce of the lavv is in the righteous Genes 22.18 In thy Seede Galath â— â—3 The Papistes merite ex congruo condigâ—o The holy Ghost is sent tvvo maner of vvayes Math. 3.16 Actes 2.3 1. Cor. 14.22 Actes 15.5 Signes of renevving of the mind in the Godly Christe our onely merite of congruence and vvorthines both before grace and after 1. Cor. 1 1â— Philip. 1.29 Psal. 116.10 The remnants of sinne in the Sainctes Smal differeÌ„ce in outvvard shevv betvvene a christian and a maÌ„ that is but outvvardly and ciuily righteous 1. Cor. 2.14 1. Cor. â— 16 Signes of the presence of the holy Ghost 1. Cor. 4.4 The doctrine of the Sophisters teaching that no man could knovv vvhether he vvere in the fauour of God or no. VVe must assure our selues that vve are vnder grace Rom. 8.9 Psal. 119.115 Grace is more strong and mighty then sinne Rom. 1.34 Psal. 5.9 Psal. 10.7 VVeaknes of Faith in the godly The full assuraÌ„ce of Faith. Galath 4.4 Esay 53.11 Psal. 51.10 Rom. 8.26 1. Pet. 5.8 The Deuils roring Ephes 6. â—6 The cry of the holy ghost in the hearts of the godly Ephes 6.16 Esay 42.3 Rom. 8.26 c. The profit of temptations Galath 3.13 Heb. 2.14 Rom. 3.27 Hovv vve are affected in the true triall and terrours of conscience 1. Cor. 12.9 The groning of the heart is a crie Luke 18.6.7 The vveapons of the godly vvhervvith they ouerthrovv the kingdom of the Pope c. Exod. 14.15 The crie of Moses at the red sea The office of the holy ghost In vvhom the holy Ghost doth his office and at vvhat time The tentation of Moses at the red sea Exod. 14 13.1â— The gronings of the faithful before God are great cries Psal. 31.1 Ah Father The Pope taught that vve must dout of Gods fauour tovvardes vs He speaketh not here of that douting vvhich sometimes riseth of infirmitie in the godly but of vvilful douting vvhich the Papistes teach maintaine The Pope kingdom The Papacy is a very slaughterhouse of consciences Eccle. 9. â—â— The chief drift of the Scripture to make vs certaine of the mercie of God tovvard vs Rom. 4.25 Iohn 3.16 One sentence out of the boke of the Preacher not vvell vnderstand vvas of more force in the Papacie then all the promises of the scripture Doutfulnes of saluation in th Papacie Hovv vve mai knovv that are iÌ„ gods fauour and haue the holy Ghost The doctrine vvhich vve professe is certaine The true meaniÌ„g of the sentence out of the .9 of Ecclesiastes VVhat thanks the vvorld geueth to them that deserue vvell of it Hovv vve must ouercome vnthaÌ„kfulnes Psal. 109.3.4 The vvill of God is seene in his vvord By vvhat meanes the adoption cometh vnto vâ— Galath 3.28 Galat. 4.3 VVhat Paule meaneth by a seruaunt in this place Rom. 3.20 Rom. 4.15 Galath 3 2â— The lavv must not be suffred to rule in the conscience Reuelat. 10.3 The lavv hath no povver ouer the conscience but ouer the flesh Gen. 22.4.5 VVhat the adoption bringeth 1. Cor. 13 1â— 1. Pet. 1.23 The vvord of God is the vvombe of God. Philip. 1. â—1 The godly haue nede of the comfort of the holy Ghost Rom. 7.24 Galath â— â—7 In this life vve haue but only the first fruits of the spirite Rom. 8.23 Paule hath alvvayes the name of christ in his mouth 1. Pet. 1.9 To slide in Faith is an easie thing The sleightes of the deuil to bring men froÌ„ Faith to the lavve VVhy Paule sayth that the Galathians returned back to vveake and beggerly elements God is knovven by Christe onely Iohn 1.18 Rom. 8.32 The true knovvledge of God. The highest vvisedom of reason Luke 15.11.12 1. Cor. 1.14 Rom. 3.11 There is no difference betvvene the Turks Ievves and Papists The imagination of all the meritmongers alike All meritmongers honour a God vvhich by nature is no God. God abhorreth vvil vvorshippings and vvorkes deâ—â—sed by man. Doctrine concerning the true God. To vvhat euils they be subiect vvhich destroy the doctrine of faith Rom. 1â— 5 Rom. 4.15 Rom. 1â— 4 God is not knovvne and the Blessing geueÌ„ through the lavv but by the gospel Genes 22.18 Rom. 2. â—2 The Gentiles Idolatry vvas grose CoÌ„trarivvise the Ievves Idolatry vvas outvvardly holy and therefore more hurtfull Rom. 1.19.20 A generall particular knovvledge of God. Rom. 3.11 Iohn 1.18 No man hath sene God. The diuers opinions of men concerning the vvill of god Rom. 1.22 VVhence idolatrie came The opinion of the Monke as touching Gods vvill VVorshippers of God vvithout his vvord VVithout Christe all vvorshippiÌ„gs and all lavves are Idolatrie The vvill of God. Galath 3.9 Galath 4.7 Ye are knovvn of God. Math. 11.17 Esay 53.11 The Apostles euen in their life time savv the subuersioÌ„ of those churches vvhich

A COMMENTARIE OF M. DOCTOR MARTIN LVTHER VPON THE EPIstle of S. Paul to the Galathians first collected and gathered vvord by vvord out of his preaching and novv out of Latine faithfully translated into English for the vnlearned WHEREIN IS SET FORTH MOST EXCELLENTLY THE GLORIOVS RICHES OF Gods grace and power of the gospell with the difference betwene the law and the gospell and strength of faith declared to the ioyfull comfort and confirmation of all true Christian beleevers especially such as inwardly being afflicted and greeued in conscience doe hungre and thirst for iustification in Christ Iesu For whose cause most chiefely this booke is translated and printed and dedicated to the same Whilest ye haue light walke in the light Iohn 12. ANCHORA SPEI Imprinted at London by Thomas Vautroullier dvvelling vvihtin the Blacke frears by Ludgate CVM PRIVILEGIO 1575. To the Reader THIS booke being brought vnto me to peruse and to consider of I thought it my part not onely to allovve of it to the print but also to commend it to the Reader as a treatise most comfortable to all afflicted consciences exercised in the Schole of Christ The Author felt vvhat he spake and had experience of vvhat he vvrote and therefore able more liuely to expresse both the assaultes and the saluing the order of the battell and the meane of the victory Satan is the enemy the victorie is by onely faith in Christ as Iohn recordeth If Christe iustifie vvho can condemne saith S. Paule This most necessarye doctrine the author hath most substantially cleared in this his comment VVhich being vvritten in the Latine tounge certaine godly learned men haue most sincerely translated into our language to the great benefite of all such as vvith humbled hartes vvil diligently reade the same Some beganne it according 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 framing and furthering of so vvorthy a vvorke They refuse to be named seeking neither their ovvne gaine nor glory but thinking it their happines if by any meanes they may releue afflicted mindes doe good to the church of Christ yealding all glory vnto God to vvhom all glory is due Aprilis 28. 1575. Edvvinus London TO ALL AFFLICTED CONSCIENCES VVHICH GRONE FOR SALVATION AND VVRASTLE VNDER THE crosse for the kingdome of Christ grace peace and victorie in the Lorde Iesu our Sauiour IN fewe wordes to declare what is to be sayd for the commendation of this worke although in fewe wordes all can not be expressed that may be said yet briefly to signifie that may suffice this much we thought good to certifie thee godly reader that amongest many other godly english bookes in these our daies printed and translated thou shalt finde but fewe wherein either thy time shall seeme better bestowed or thy labour better recompensed to the profite of thy soule or wherein thou mayest see the spirite and veine of S. Paule more liuely represented to thee then in the diligent reading of this present commentary vpon the epistle of S. Paule to the Galathians In which as in a myrrour or glasse or rather as S. Stephen in the heauens being opened thou mayst see and behold the admirable glory of the Lord and all the riches of heauen thy saluation freely and onely by faith in Christe his loue and grace toward thee so opened thy victory and conquest in him so proued the wrath of God so pacified his lawe satisfied the full kingdome of life set open death hell and hell gates be they neuer so stronge with all the power of sinne flesh and the world vanquished thy conscience discharged all feares and terrours remoued thy spirituall man so refreshed and set at libertie that either thy heart must be heuier then lead or the reading hereof will lift thee vppe aboue thy selfe and giue thee to knowe that of Christe Iesu that thy selfe shalt say thou neuer knewest before though before thou knewest him right well Such spiritual comfort such heauenly doctrine such experience and practise of conscience herein is contained such triumphing ouer Sathan and al his power infernall such contempt of the lawe compared with the Gospell such an holy pride and exaltation of the beleuinge man whom here he maketh a person diuine the Sonne of God the heire of the whole earth conquerour of the world of sinne of death and the deuill with such phrases and speeches of high coÌ„templation of Christ of grace of iustificatioÌ„ and of faith which faith saith he transfigureth a man into Christ and coupleth him more nere vnto Christ then the husband is coupled to his wife and maketh a man more then a man with such other mighty voices full of spirituall glory and maiestie as the like hath not bene vsed lightly of any writer since the Apostles time neither durst he euer haue vsed the same him selfe had not greate experience and exercise of conscience by inward conflictes and profound agonies framed him thereunto and ministred to him both this knowledge of spirite and boldenes of speech And this commonly is the working and proceeding of Godes vocation euer to worke thinges by the contrary of infidelitie to make faith of pouertie to make riches in misery to shew mercye to turne sorrowe to solace mourning to mirth from afflictions to aduaunce to glory from hell to bring to heauen from death to life from darkenes to light from thraldome to libertie in wildernes to geue waters the barren to make frutefull of thinges that be not to make thinges to be briefely to make all thinges of nought Thus began God first to worke thus he proceeded thus he continueth and so will to the worldes ende The firste seede of promise next to Eue was geuen to Sara yet in what case was Eue before she had the promise And in vvhat barrennes and despaire vvas Sara before she enioyed her welbeloued Isaac The like is to be said of the two mothers of two most excellent children Samuel Iohn Baptiste and yet what griefes sorrowes past ouer their heartes being both past all hope in nature before the goodnes of God did worke Howe longe did Iacob the Patriarke serue in miserable thraldome for his Rachel In what excellent glorye was Ioseph exalted yet what suffered he before of his brethren and how longe imprisonment In what and howe longe seruitude were the sonnes of Israell before Moses was sent vnto them and afterward in what distresse were they coÌ„passed on euery side wheÌ„ the sea was forced to geue them place After that againe what an excellent land was promised and geuen vnto them floweing with milke and hony but how were they scourged before in the desert and yet neither had they the lande but their children To ouerpasse many thinges here by the way what an excellent worke was it of God to set vppe Dauid in his kingedome Also what excellent promises were geuen to his throne Yet

how hardly escaped he with life howe did the Lord mortifie and frame him to his hand before he placed him in quiet Infinite it were to recite all Briefely in all the works of God this is vsuall to be seene that he worketh euermore most excellent thinges by instrumentes most humble and which seeme most furdest of Which of al the Apostles did euer thinke when Christ was so humbled and crucified vppon the tree that they should euer see him againe although he foretold them of his rising before in so muche that Thomas did scarsely beleeue when he with his eies sawe him What man would euer haue thought that Paule in the raging heate of his persecuting spirite would haue turned from a persecuter to such a professor from such infidelitie to such a faith in so much that Ananias woulde scarsely beleue the Lord when he tolde him Such is the omnipotencie of the Lorde our God euer working lightly by the contrarye especially when he hath any excellent thinge to worke to his own glory After like sorte may we esteeme also of Martine Luther who being firste a frear in what blindnes superstition and darkenes in what dreames and dregges of munkishe idolatrye he was drowned his historie declareth witnes recordeth and this booke also partly doth specifie Whose religion was all in popish ceremonies his zeale without knowledge vnderstanding no other iustification but in workes of the law and merites of his owne makinge onely beleuing the historie as many doe of Christes death and resurrection but not knowing the power and strength thereof After he had thus continued a longe space more pharisaicall and zealous in these monkish waies then the common sorte of that order at length it so pleased almighty God to beginne with this man first to touch his conscience with some remorse and feelinge of sinne his mind with feares and misdoutes whereby he was driuen to seeke further So that by searching seekinge conferring and by reading of S. Paule some sparckles of better knowledge beganne by litle and litle to appeare which after in time grew vp to greater encrease But here it happened to him as commonlye it doth to all good Christians The more that the true knowledge of Christe in him encreased the more Sathan the enemy stirred with his fiery dartes with doubtes and obiections with false terrours and subtill assaultes seeking by all meanes possible howe to oppresse the inward soule which would faine take his rest in Christe In these spirituall conflictes and inward wrastlings how greuously he was encumbred fighting against incredulitie errour and desperation maruelous it is to consider In so much that three dayes and three nightes together he lay vppon his bedde without meate drinke or any fleepe like a deade man as some of him doe write labouringe in soule and spirite vppon a certaine place of S. Paule in the third chapiter to the Rom. which was Ad ostendendam iustitiam suaÌ„ that is to shevv his iustice thinking Christ to be sent to no other end but to shewe forth Gods iustice as an executor of the law till at length being aunswered and satisfied by the Lord touching the right meaninge of those wordes signifying the iustice of God to be executed vppon his Sonne to saue vs from the stroke therof he immediatly vppon the same started vp from his bedde so confirmed in faith as nothing afterward could appall him Besides other manifold and greeuous tentations which I speake not of of all sortes and kindes except onely of auarice with the which vice onely he was neuer once tempted nor touched as of him is writen by them that were conuersant with him In this meane while during these conflictes and exercises of M. Luther which notwithstanding did him no hurt but rather turned to his more furtherance in spirituall knowledge Pope Leo the .x. sent a Iubiley with his pardons abroade through all Christian realmes and dominions wherby he gathered together innumerable riches and treasure The collectors wherof promised to euery one that would put ten shillinges in the box licence to eate whitemeat and flesh in lent and power to deliuer what soule he woulde out of purgatorye and moreouer full pardon from all his sinnes were they neuer so heynous But if it were but one iote lesse then .x. shillings they preached that it would profite him nothing The abomination wherof was so horrible that when no other man durst speake yet Luther could not of conscience holde his peace but drawing out certaine articles desired gently to dispute the matter writing withall a most humble admonition to the Pope submitting him selfe in most lowely wise to his censure and iudgement But the Pope thinkinge great scorne to be controlled of such a frear tooke the matter so hoate that he with all his Cardinals with all the rable of Monkes and Frears Bishops and Archbishops Colleges and vniuersities Kinges and Princes with the Emperour also himselfe were all vppon him If the omnipotent prouidence of the Lord from aboue had not sustained him what was it for one poore frear to haue endured all these sharpe assaultes of Sathan all the violence of the whole world hauinge no lesse then the soone the moone and seuen starres as they say against him being hated of men impugned of deuilles reiected of nations by solemne authority condemned distressed with infirmities and with all maner of tentations tried and proued And yet for all these tentations such was his life that as Erasmus writing to Cardinall Wolsey affirmeth none of all his enemies could euer charge him with any note of iust reprehension Againe such were his allegations out of the scripture that Roffensis writing to Erasmus confesseth himselfe to be astonied at them And thus much by way of preface touching the conflictes and exercises of this man Which we thought good to insinuate to the Christian reader for sundry purposes First to note the mercifull clemencie of Christe our Sauiour in calling so superstitious and idolatrous a frear so graciously to such a light of his gospell his grace in iustifying him his might in preseruing him his helpe in coÌ„forting him his glory in prospering him one against so many and so prospering him that the whole kingedom of the Pope had no power either to withstand him or to maintaine it selfe Secondly for this respect also and purpose that the reader considering the meruelous working of the Lord in this man may the better credite the doctrine which he teacheth And though his doctrine as touching a litle circumstance of the sacrament can not be throughly defended yet neither is that any greate maruell in him who being occupied in weightier pointes of religion had no leisure to trauell in the searching out of this matter neither ought it to be any preiudice to all the rest which he taught so soundly of the weightier principles and groundes of Christes Gospell and our iustification onely by faith in Christ And yet in the same matter of the sacrament not withstanding that he altereth

haue so litle feeling liking of Luthers doctrine and all because they commonly are neuer greatly vexed in spirite with any deepe affliction but rather deride them that be beaten downe with such conflictes and teÌ„tations of Sathan as they did by Luther whom because God suffered to to be tried and exercised with the buffets of the enemie they say therefore that he learned his diuinitie of the Deuill But how he learned his diuinitie let vs heare what he him selfe in this booke fol. 197. 198. coÌ„fesseth in these wordes saying Vnlesse we had beÌ„ exercised with violeÌ„ce and craftie assaultes by tirannes heretikes and in our heart with terrors and fiery dartes of the deuill Paule had bene to vs no lesse obscure then he was in times past to the whole world and yet is to this day to our aduersaries the papistes the Anabaptistes and other our aduersaries And therefore the gifte of knowledge of the scripture and our studies through such inward and outward conflictes open vnto vs the minde of Paule and of all the Scriptures c. But let these ignorant papistes who so euer they be tast a litle the same or like as Luther did and then see what they will say Experience geueth demonstration For howe many of them doe we see for all their auricular confession which puffeth them vp in false securitie but at length when they lie at the point of death where death on the one side and Gods iustice on the other side is before their eies for the most part either they despaire or ells leauing all other helpes they onely sticke to faith and the blood of Christ Iesus and in very deede many of them are glad to die Lutherans how so euer they hated Luther before And what shall we say then of this doctrine of Luther If the papistes them selues be glad to die in it why are they vnwilling to liue in it And if it be true at one time how can alteration of time make that false which is once true And therefore where these men so stoutely wihstand this doctrine of iustification by faith onely they are much deceaued And where they alledge S. Iames for them that is soone aunswered if we rightly discerne the meaning of S. Iames and of S. Paule Of whom the one speaketh of mans righteousnes or iustification onely before men which is a demonstration of a true faith or a true beleuer before man rather then the working of true iustification before god And so is it true which S. Iames saith how that faith without workes doth not iustifie whose purpose is not to shewe vs what maketh a iust man before God but onely to declare the necessary coniunction of good workes in him that by faith is iustified The other speaketh of righteousnes or iustification not before men but onely before God meaning not to exclude good workes from true faith that they should not be done but to teach vs wherin the true stay and hope of our saluation ought to be fixed that is in faith onely And so is it true likewise that S. Paule saith that faith onely without workes doth iustifie The which proposition of S. Paule the better to vnderstand and to ioine it with S. Iames here is to be noted for the satisfying of the cauilling aduersary that the proposition is to be taken full and whole as S. Paule doth meane it so that with the right subiect we ioyne the right predicatum as the Scholemen terme it that is so that faith of Christ in iustifying euer haue relation to the true penitent and lamenting sinner And so is the article most true that faith onely without workes doth iustifie But whom doth it iustifie the worldliÌ„g the licentious ruffen the voluptuous Epicure the carnall gospeller Paule meaneth no such thing but onely the mourning and labouring soule the greeued conscience the repenting heart the mending sinner And in him the proposition is true according to the doctrine of S. Paule Credenti in euÌ„ qui iustificat impium fides eius imputatur ad iustitiam that is to him that beleueth in him vvhich iustifieth the vngodly his faith is counted for righteousnes Contrarywise let faith haue relation to the obstinate and willfull rebel who contrary to conscience continueth and deliteth in sinne and in him it is true likewise that S. Iames saith non ex fide tantum that is and not by faith onely meaning therby that faith auaileth not to iustification but onely in such persons as haue a good will and purpose to amend their liues Not that repentance and turning from iniquitie doth saue them but that faith in Christ worketh iustification in none but onely in such as heartely repent and are willing to amend So that Credite Euangelio beleue the gospell hath euer agite poenitentiam repent and amend going withall Not that repentance saueth any malefactor from the law but onely sheweth the person whom faith in Christ onely doth saue and iustifie But of this enough and more then greatly needed especially seeing the booke it selfe here following will satisfie the reader at large in all such doutes to this matter appertaining And thus ceasing to trouble thee gentle reader with any longer preface as we commend this good worke to thy godly studies so we commend both thee and thy studies to the grace of Christ Iesu the SoÌ„ne of God hartely wishing and crauing of his maiestie that thou mayest take no lesse profite and consolation by reading hereof then our purpose was to doe thee good in setting the same forth to thy comfort and edification which the Lord graunt Amen Amen Faultes escaped in the printing and to be amended before the reading of this booke Leafe Page Line Â 11. 2. 1. put out this vvhole line 21. 2. 28. put out our 23. 1. 29. for to erre in the faith reade to fall in faith 25. 2. 20. for gon reade God. 37. 1. 9. for the God reade God. 39. 1. 22. reade still goeth about 68. 2. 22. for any other reade an other 88. 2. 30. for slime read slymy body 91. 1. 1. for vvere reade neuer 128. 1. 23. for the ciuill reade then the ciuill 151. 1. 13. reade would haue hated 201. 1. 37 for he is reade he was 216. 2. 26. reade but we onely suffer 226. 1. 38. reade likenes of Christ 226 2. 12. reade I haue ouercome 232. 2. 15. for syirite reade spirite 235. 1. 17. for amply reade amplifie 237. 2. 9. for I trust to you reade I haue a trust of you 244. 2. 28. for vnderstand vvel reade know well 267. 2. 17. for lost reade decayed The Preface of Martine Luther vpon the Epistle to the Galathians I My selfe can scarcely beleeue that I was so plentifull in wordes when I did publikely expounde this Epistle of S. Paule to the Galathians as this booke sheweth me to haue bene Notwithstanding I perceaue all the cogitations which I finde in this treatise by so great diligence of the brethren

gathered together to be mine so that I must needes confesse either all or perhaps more to haue bene vttered by me in this publike treatise For in my heart this one article raigneth euen the faith of Christ From whom by whom and vnto whom all my diuine studies day and night haue recourse to and froe continually And yet I perceaue that I coulde not reache any thing neare vnto the heighte bredth and depth of suche highe and inestimable wisedome onely certaine bare and poore beginnings as it were fragments doe appeare Wherfore I am ashamed that my so barren and simple CommeÌ„taries should be set forthe vpon so worthy an Apostle and elect vessel of god But when I consider againe the infinite and horrible abuses and abominations which alwayes haue raged in the Churche of God and yet at this day cease not to rage against this onely and grounded rocke which we holde to be the article of our iustification that is to say howe not by our selues neither by our workes which are lesse then oure selues but by an other helpe euen the sonne of God Iesus Christ we are redemed from sinne death the deuell and made partakers of eternal life I am compelled to cast of all shame to be bolde aboue measure This rocke did Sathan shake in paradise when he perswaded our first parents that by their owne wisedome and power they should be like vnto God forsaking true Faith in God who had geuen them life and promised the continuaunce therof By and by after this lier and murtherer which will be alwayes like vnto him selfe stirred vp the brother to the murthering of his brother and for none other cause but for that his godly brother by Faith had offered vp a more excellent sacrifice and he offering vp his owne works without faith had not pleased god After this against the same Faith followed a most intollerable persecution of Sathan by the sonnes of Caine vntil God was euen coÌ„strained at once by the floud to purge the whole world and to defend Noe the preacher of righteousnesse This notwithstanding Sathan continued his seede in Cham the third sonne of Noe. But who is able to recken vp all examples After these things the whole world waxed madde against this Faithe finding out an infinite nombre of idolles and straunge religions wherby euery one as S. Paule sayth walked his owne way trusting by their workes some to pacifye or please a God some a Goddesse some Gods some Goddesses that is to say without the helpe of Christ by their owne workes to redeme them selues from euils and from their sinnes as all the examples and monuments of all nations doe sufficiently witnesse But these are nothing in comparison of that people and congregation of God Israell which not onely had the sure promise of the fathers and afterward the lawe of God geuen vnto them from God him selfe by his angels aboue all other but alwayes and in all things were also certified by the present sayings miracles and examples of that prophets Notwithstanding euen amonge them also Satan did so preuaile that is to say the madde outragious opinion of their owne righteousnes that afterwardes they killed all the prophets yea euen Christ him self the sonne of God their promised Messias for that they had taught that men are accepted into the fauour of God by grace only and not by their owne righteousnes And this is the summe of the doctrine of the deuill and of the world from the beginning We will not seeme to doe euill but yet whatsoeuer we doe that must God allow of all his prophets must consent to it which if they shall refuse to doe they shall dye the death Abell shall dye but Cain shall florishe Let this be our lawe say they and euen so it commeth to passe But in the Church of the Gentiles the matter is and hath beene so vehemeÌ„tly handled that the fury of the Iewish Sinagoge may wel seeme to be but a sport For they as S. Paul sayth did not knovv Christ their anoynted therfore they crucified the lord of glory But the church of the gentiles hath receyued confessed Christ to be the sonne of god being made our righteousnes this doth she publikely record reade and teach And yet notwithstanding this confession they that would be accounted the church do kill and persecute continually rage against those which beleeue and teach and in their deedes declare nothing els but that Christ is the selfe same thing that they them selues though with fayned wordes and hipocriticall deedes are constrained mawgre their heads to allow and confesse For vnder the name of Christ at this daye they reigne And if they could without the name of Christ hold that seate and kingdome no doubt but they would expresse him to be such a one openly as in their hartes they esteeme him secretly But they esteeme him a great deale lesse then the Iewes doe which at the least thinke him to be Thola that is to say a theefe worthely hanged on the crosse But these men account him as a fable and take him as a fayned God amongest the gentiles as it may plainly appeare at Rome in the Popes court and almost throughout all Italie Because therefore Christ is made as it were a mocke amongest his Christians for Christians they wil be called and for that Cain doth kill Abell continually the abhomination of Sathan doth now chefely raigne it is very necessary that we should diligently handle this Article and set it against Sathan whether we be rude or eloquent learned or vnlearned For this rocke must be published abrode yea though euery man should holde his peace yet euen of the very rockes stones them selues Wherfore I doe most willingly heerein accomplish my duetie and am contented to suffer this long Commentarie and full of wordes to be set forth for the stirring vp of all the brethren in Christ against the sleights and malice of Sathan which in these dayes is turned into suche extreame madnesse against this healthfull knowledge of Christ now reuealed and raised vp againe that as hetherto men haue seemed to be possessed with deuels and starke madde euen so nowe the deuils them selues doe seeme to be possessed of farre worse deuels and to rage euen aboue the furie of deuils which is in deede a great argument that that enemie of truth and life doth perceaue the day of iudgement 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 tyrannie and crueltie For not without cause is he disquieted when his members and powers are so assailed euen as a theefe or an adulterer when the morning appeareth and discloseth his wickednesse is taken tardie and apprehended for the same For who euer heard to passe ouer the abhominations of the Pope so many monsters to burst out at once into

them became a cast away saue Iudas because theyr calling is holy This is the first assault that Paule maketh against the false Apostles which ranne when no man sent them Calling therfore is not to be despised For it is not enough for a man to haue the word pure doctrine but also he must be assured of his calling and he that entreth without this certaintie entreth to no other ende but to kill and to destroy For God neuer prospereth the labour of those that are not called And although they teach some good and profitable matters withall yet they edifie not So our fantasticall spirites at this day haue the wordes of Faith in their mouthes but yet they yeelde no frute but their cheefe ende and purpose is to draw men to their false and peruerse opinions They that haue a certaine and holy calling must sustaine many and great conflictes as they must do whose doctrine is pure and sound that they may constantly abide in their lawfull calling against the infinite and continuall assaultes of the Deuill and rage of the world Heere what should he doe whose calling is vncertaine and doctrine corrupte This is then our comforte which are in the Ministerie of the worde that we haue an office which is heauenly and holy to the which we being lawfully called doe triumph against all the gates of hel On the other side it is an horrible thing when the conscience saith This thou hast done without any lawfull calling Herein such terrour shaketh a mans minde which is not called that he would wish he had neuer heard the word which he teacheth For by his disobedience he maketh all his workes euill were they neuer so good in so much that euen his greatest workes and labours become his greateste sinnes We see then how good and necessary this boasting and glorying of our ministerie is In times past when I was a yong deuine and teacher me thought Paule did vnwisely in glorying so oft of his calling in all his Epistles but I did not vnderstand his purpose For I knew not that the ministerie of Gods word was so waightie a matter I knew nothing of the doctrine of faith and a true conscience in deede for that there was then no certaintie taught either in the Schooles or Churches but al was ful of Sophistical subtilties of the SchoolemeÌ„ And therfore no man was able to vnderstand the dignitie and power of this holy and spirituall boasting of the true lawfull calling which serueth first to the glory of God and secondly to the aduauncing of our office and moreouer to the saluation of our selues and of the people For by this our boasting we seeke not estimation in the worlde or praise among men or mony or pleasures or fauour of the world But for as much as we be in a diuine calling and in the worke of God and the people haue great neede to be assured of our calling that they may know our word to be the word of God therfore we proudly vaunt and boast of it It is not then a vaine but a most holy pride against the deuil and the world and true humilitie before God. Verse 1. And by God the Father vvhich hath raised him from the dead Paule is so enflamed heere with zeale that he can not tary till he come to the matter it selfe but forthwith in the very title he bursteth out and vttereth what he hath in his heart His intent in this Epistle is to treate of the righteousnes that cometh by faith and to defend the same Againe to ouerthrowe the lawe and the righteousnes that cometh by workes Of such cogitations he is full and out of this wonderfull and exceeding great abundance of the excellent wisedome and knowledge of Christ in his heart his mouth speaketh This flame this great burning fire of his heart caÌ„ not be hid nor suffer him to hold his tongue and therfore he thought it not enough to say that he was an Apostle sent by Iesus Christ but also addeth by God the Father vvhich raised him vp from the dead But the adding of these words And by God the father c semeth not necessary But because as I sayd Paule speaketh out of the abundance of his heart his minde burneth with desire to set forth euen in the very entrie of his Epistle the vnsearchable riches of Christ and to preach the righteousnes of God which is called the resurrection of the dead Christ who liueth and is risen againe speaketh out of him and moueth him thus to speake therfore not without cause he addeth that he is also an Apostle By God the father vvhich hath raised vp Iesus Christ from the dead As if he would say I haue to deale with Satan and with those vipers the instrumeÌ„ts of Satan which go about to spoile me of the righteousnes of Christ who was raised vp by God the to spoile me of the righteousnes of Christ who was raised vp by God the father froÌ„ the dead by which alone we are made righteous by which also we shal be raised vp in the last day from death to euerlasting life But they that in such sort goe about to ouerthrow Christes righteousnes do resist the father and the sonne and the worke of them bothe Thus Paule euen at the first entrance bursteth out into the whole matter wherof he treateth in this Epistle For as I sayd he treateth of the resurrection of Christ who rose againe to make vs righteous and in so doing he hath ouercome the lawe sinne death and all euels Christes victorie then is the ouercoÌ„ming of the law of sinne our flesh the world the deuil death hel all euils and this his victorie hath he geuen vnto vs Although then that these tyraunts and enemies of ours do accuse vs and make vs afraid yet can they not driue vs to despaire nor condemne vs For Christ whom God the father hath raised vp froÌ„ the dead is our righteousnes and victory Therfore thanks be to God who hath geuen vs victorie by our Lord Iesus Christ Amen But marke how fitly and to the purpose Paule here speaketh He sayth not by God that hath made heauen and earth which is Lord of the Angels which commaunded Abraham to goe out of his owne couÌ„trey which sent Moises to Pharao the king which brought Israel out of Egypt as the false Apostles did who boasted of the God of their fathers the creator maintainer and preseruer of all things working wonders among his people but Paule had an other thing in his hart namely the righteousnes of Christ therfore he speaketh words that make much for this his matter saying I am an Apostle neither of men nor by men but by Iesus Christ and God the father vvho hath raised him vp from the dead Ye see then with what feruencie of spirit Paule is led in this matter which he goeth about to establish and maintaine against

in heauen that is to say that Christ according to his proper and true definition is no Moses no lawgeuer no tyraunt but a Mediator for sinnes a free geuer of grace righteousnes and life who gaue him selfe not for our merits holines righteousnes godly life but for our sinnes In deede Christ is an enterpreter of the law but that is not his proper and principall office These things as touching the words we know wel enough and caÌ„ talke of them but in practise and in the conflict when the deuill goeth about to deface Christ to plucke the word of grace out of our hartes we finde that we doe not yet know them well and as we should doe He that at that time could define Christ truly and could magnifie him and behold him as his most sweete Sauiour and high Priest and not as a straite Iudge this man had ouercome all euils and were already in the kingdome of heauen But this to doe in the conflict is of all things the most hardest I speake this by experience for I know the Deuils subtilties who at that time not onely goeth about to feare vs with the terrour of the lawe yea and also of a little mote maketh many beames that is to say of that which is no sinne he maketh a very hell for he is maruelous craftie both in aggrauating sinne and in puffing vp the coÌ„science euen in good works but also is wont to feare vs with the very person of the Mediatour into the which he transformeth him selfe and laying before vs some place of the scripture or some saying of Christ suddenly he striketh our harts and sheweth him selfe vnto vs in such sort as if he were Christ in deede leauing vs sticking so fast in that cogitation that our conscience would sweare it were the same Christ whose saying he alledged Moreouer such is the subtilty of this enemy that he will not sette before vs Christ entierly and wholy but a peece of Christ onely namely that he is the soone of God and man borne of the virgin and by and by he patcheth therto some other thing that is to say some saying of Christ wherwith he terrifieth the impenitent sinners such as that is in the 13. of Luke Except ye repent ye shall all likevvise perish And so corrupting the true definition of Christ with his poison he bringeth to passe that albeit we beleue him to be Christ the true Mediatour yet in very deede our troubled conscience feeleth and iudgeth him to be a tiraunt and a iudge Thus we being deceaued by Sathan doe easily lose that sweete sight of our high Priest and sauiour Christ which being once lost we shunne him no lesse then the deuill him selfe And this is the cause why I doe so earnestly call vpon you to learne the true and proper definition of Christ out of these words of Paule vvhich gaue him selfe for our sinnes If he gaue him selfe to death for oure sinnes then vndoubtedly he is no tiraunt or iudge which will condemne vs for our sinnes He is no caster downe of the afflicted but a raiser vp of those that are fallen a mercifull releuer and comforter of the heauy and broken harted Els should Paule lie in saying vvhich gaue him selfe for our sinnes If I define Christ thus I define him rightly and take hold of the true Christ and possesse him in deede Also I lette passe the curious speculations touching the diuine maiestie and I stay my selfe in the humanitie of Christ and so I learne truly to know the will of god Here is then no feare but altogether sweetnes ioy peace of conscience and such like And herewithal a light also is opened which sheweth me the true knowledge of God of my selfe of all creatures and of all the iniquitie of the Deuils kingdome We teach no newe thing but we repeate and establish olde things which the apostles all godly teachers haue taught before vs And would to God we could so teach establish them that we might not only haue them in our mouth but also well grounded in the bottome of our harte and especially that we might be able to vse them in the agony and conflicte of death Verse 4. That he might deliuer vs from this present euil vvorld In these words also Paule handleth yet more largely the argument of this Epistle He calleth this whole world which hath bene is and shall be the present vvorld to put a difference betwixt this and that euerlasting world which is to come Moreouer he calleth it an euill world because that whatsoeuer is in this world is subiect to the malice of the Deuil raigning ouer the whole world For this cause the world is said to be the kingdome of the Deuill For there is nothing els in this world but ignoraunce contenpt blasphemy and hatred of god Also disobedience against all the words and works of god In and vnder this kingdome of the world are we Here againe you see that no man is able by his owne workes or his owne streÌ„gth to put away sinne because this present world is euill and as S. Iohn sayth is set vpon mischeefe As many therfore as are in the world are the bond slaues of the deuill constrained to serue him and to doe all things at his pleasure What auailed it then to set vp so many orders of religions for the putting away of sinnes to deuise so many great and exceeding painfull workes to weare heary coates to beat the body with whips till the bloud followed to goe on pilgrimage to S. Iames in harnes and such other like Be it so that thou doest all these things yet neuertheles doth this determinate sentence remaine stil That thou art in this present euel vvorld not in the kingdom of Christ And if thou be not in the kingdom of Christ it is certaine that thou doest belong vnto the kingdom of Satan which is this euil world Therfore all giftes either of the body or of the minde which thou possessest as wisedom righteousnes holines eloquence power beautie riches are but the slauish instruments of the hellish tyrannie and with all these thou art compelled to serue the deuill and to promote and enlarge his kingdom First with thy wisedom thou dost darken the wisedom and knowledge of Christ and by thy wicked doctrine leadest men out of the way so that they can not come to the grace and knowledge of Christ Thou settest out and praisest thine owne righteousnes and holines but the righteousnes of Christ by which onely we are iustified and quickened thou doest detest and condemne as wicked and deuillish To be shorte by thy power thou destroyest the kingdom of Christ and doest abuse the same to roote out the gospell to persecute and kill the ministers of Christ and so many as heare them Wherfore if thou be without Christ this thy wisedom is double foolishnes thy righteousnesse double sinne and impietie because it knoweth not

vs But afterwards they say that it is our vocation to teach the first principles of Christian doctrine and that the very mysteries of the scriptures are reueiled vnto them from aboue by God himselfe and that they are called for this purpose that they should open them to the world After this maner doth the Deuill hinder the course of the Gospell both on the right hand and on the left but more on the right hand as I saide before by building and correcting then on the left by persecuting and killing Wherefore it behoueth vs to pray without ceasing to reade the holy scriptures to cleaue fast vnto Christ and his holy word that we may ouercome the Deuils crafte and subtilties with which he assaileth vs both on the righte hande and on the lefte For vve vvrestle not against flesh and bloud but against rule against povver against the vvorldly gonerners the Princes of the darkenes of this vvorld against spirituall vvickednesses in heauenly things Verse 7. VVhich is not an other Gospell but that there be some vvhich trouble you Here againe he excuseth the Galathians and most bitterly reproueth the false Apostles As though he would say Ye Galathians are borne in hand that the Gospell which ye haue receaued of me is not the true and sincere gospell and therefore ye thinke ye do well to receaue that new gospell which the false apostles doe teach and that it is better then mine I doe 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 againe how vehement and hoate he is against those deceauers and with what rough and sharpe words he painteth them out calling them troublers of the Churches which doe nothing else but seduce and deceaue innumerable poore consciences geuing occasions of horrible mischiefes and calamities in the congregations This great mischiefe we also at this day are constrained to see to the great griefe of our hartes and yet are we no more able to remedie it then Paule was at that time This place witnesseth that those counterfait Apostles had reported Paule to be an vnperfect Apostle and also a weake and erroneous preacher Therefore here on the other side he calleth them troublers of the Churches and ouerthrowers of Christes gospell Thus they condemned eche other The false Apostles condemned Paule and Paule againe the false Apostles And the like contending and condemning hath euer bene in the Church specially when the doctrine of the gospell hath flourished to wit that wicked teachers doe persecute condemne and oppresse the godly and on the contrary part that the godly doe reproue and condemne the vngodly The Papists and bragging spirites do at this day hate vs deadly and condemne our doctrine as wicked and erroneous Yea moreouer they lie in wait for our goods and liues And we againe doe with a perfect hatred detest and condenme their wicked and blasphemous doctrine In the meane while the miserable people are at a stay wauing hether and thither as vncertaine and doubtfull to which part they may leane or whom they may safely follow and this is because it is not geuen to euery one to iudge Christianly of such great and waightie matters But the ende will shew which part teacheth truely and which of them doth iustly condemne other Sure it is that we persecute no man oppresse no man put no man to death neither doth our doctrine disquiet mens consciences but deliuereth them out of innumerable errours and snares of the Deuill For the truth hereof we haue the testimonie of many good men who geue thankes vnto God for that by our doctrine they haue receiued certaine and sure consolation to their consciences Wherfore like as Paule at that time was not to be blamed that the Churches were troubled but the false Apostles so also at this day it is not our fault but the fault of the Anabaptists and such fantastical spirits that many and great troubles are in the Church Marke here diligently that euery teacher of workes and of the righteousnes of the law is a troubler of the Church and of the consciences of men And who would euer haue beleeued that the Pope Cardinals Bishops Monkes and that whole Sinagoge of Satan specially the Founders of those holy religious orders of which number neuertheles God might saue some by miracle were troublers of consciences Yea verely they be yet farre worse then were those false Apostles For the false Apostles taught that besides faith in Christ the workes of the law of God were also necessary to saluation But the Papistes omitting Faith haue taught mens traditions and workes not commaunded of God but deuised by themselues without and against the worde of God and these haue they not only made equall with the word of God but also exalted them farre aboue it But the more holy that the heretikes seeme to be in outward shew so much the more mischeefe they doe For if the false Apostles had not ben endued with notable giftes with great authoritie and a shewe of holines and had not vaunted themselues to be Christes ministers the Apostles disciples and sincere preachers of the gospel they could not so easily haue defaced Paules authoritie and led the Galathians out of the way Nowe the cause why he inueyeth 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 saluation The which thing Paule him selfe witnesseth in the fifte Chapiter following And Luke in the fiftenth of the Actes declareth the same thing in these wordes That certaine men comming dovvne from Iudea taught the brethern saying Except ye be circumcised after the custome of Moises ye can not be saued Wherfore the false Apostles most earnestly and obstinately contended that the law ought to be obserued Vnto whom the stifnecked Iewes forthwith ioyned them selues and so afterwardes easily perswaded such as were not stablished in the Faith that Paule was not a sincere teacher because he regarded not the law but preached such a doctrine as did abolish and ouerthrow the law It seemed vnto them a very straunge thing that the lawe of God should vtterly be taken away and the Iewes which had euer vntill that time bene counted the people of God to whom also the promises were made should be now reiected Yea it seemed yet a more straunge thing vnto them that the Gentiles being wicked Idolaters should attaine to this glory and dignitie to be the people of God without Circumcision and without the works of the law by grace onely and Faith in Christ These things had the false Apostles amplified and set forth to the vttermost that they might bring Paule into more hatred among the Galathians And to the ende they might set them the more sharply against him they sayd that he preached vnto the Gentiles fredome from the law

to bring into contempt yea and vtterly to abolish the law of God and the kingdom of the Iewes contrary to the law of God contrary to the custome of the Iewish nation contrary to the example of the Apostles and to be short contrary to his owne example Wherefore he was to be shunned as an open blasphemer against God and a rebell against the whole common weale of the Iewes saying that they themselues ought rather to be heard who besides that they preached the Gospell rightly were also the very disciples of the Apostles with whom Paule was neuer conuersant By this policie they defamed and defaced Paule among the Galathians so that by this their peruerse dealing of very necessitie Paule is compelled with all his mighte to set him selfe againste these false Apostles whom he boldly reproueth and condemneth say-ing that they are the troublers of the Churches and ouerthrowers of Christes gospell as followeth Verse 7. And intendeth to peruert the Gospell of Christ That is to say they doe not onely goe about to trouble you but also vtterly to abolish and ouerthrow Christes Gospell For these two things the Deuill practiseth most busily First he is not contented to trouble and deceaue many by his false Apostles but moreouer he laboureth vtterly to ouerthrow the Gospell by them and neuer resteth till he haue brought it to passe Yet such peruerters of the Gospell can abide nothing lesse then to heare that they are the Apostles of the Deuill nay rather they glory aboue others in the name of Christ and boast themselues to be the most sincere preachers of the Gospell But because they mingle the law and the Gospell together they can not but be the peruerters of the Gospell For either Christ must remaine and the law perish or the law must remaine and Christ perish For Christ and the law can by no meanes agree and raigne together in the conscience Where the righteousnes of the law ruleth there can not the righteousnes of grace rule And againe where the righteousnes of grace raigneth there can not the righteousnes of the lawe raigne for one of them must needes geue place vnto the other And if thou canst not beleeue that God will forgeue thy sinnes for Christes sake whom he sent into the world to be our high priest how then I pray thee wilt thou beleeue that he will forgeue the same for the works of the law which thou couldest neuer performe Or for thine owne workes which as thou must be compelled to confesse be such as it is impossible for them to counteruaile the iudgement of God Wherefore the doctrine of Grace can by no meanes stande with the Doctrine of the Lawe The one must simplye be refused and abolished and the other confirmed and stablished For as Paule sayeth here to mingle the one with the other is to ouerthrow the Gospell of Christ And yet if it come to debating the greater parte ouercommeth the better For Christ with his side is weake and the Gospell is but a foolish preaching Contrariwise the kingdome of the world and the Deuill the prince thereof are strong Besides that the wisedom and righteousnes of the flesh cary a goodly shew And by this meanes the righteousnes of grace and Faith is lost and the other righteousnes of the law and workes aduaunced and maintained But this is our comforte that the Deuill with all his limmes can not doe what he would He may trouble many but he can not ouerthrow Christes Gospell The truth may be assailed and may come in daunger but pearish it can not It may be assailed but vanquished it can not be For the vvord of the Lord indureth for euer It seemeth to be a light matter to mingle the lawe and the Gospell faith and works together but it doth more mischiefe then mans reason can conceaue For it doth not onely blemish and darken the knowledge of grace but also it taketh away Christ with all his benefits and it vtterly ouerthroweth the Gospell as Paule saith in this place The cause of this great euill is our flesh which being plunged in sinnes seeth no way how to get out but by works therefore it would liue in the righteousnes of the lawe and rest in the trust and confidence of her owne works Wherefore it is vtterly ignoraunt of the doctrine of faith and grace without which notwithstanding it is impossible for the conscience to finde rest and quietnes It appeareth also by these words of Paule And intend to peruert the Gospell of Christ that the false Apostles were exceeding bolde and shamelesse which with all their might set them selues against Paule Wherefore he againe vsing his spirite of zeale and feruencie and being fully perswaded of the certaintie of his calling setteth him selfe strongly against them woÌ„derfully magnifieth his ministery saying Verse 8. But though that vve or an Angell from heauen preach vnto you othervvise then that vve haue preached vnto you let him be accursed Here Paule casteth out very flames of fire and his zeale is so feruent that he beginneth also almost to curse the Angels Although sayth he that we our selues euen I and my brethren Timothy and Titus and as many as teach Christ purely with me I speake not now of those seducers of coÌ„sciences yea or if an angel from heauen preach vnto you c. notwithstanding I would rather that I my selfe my brethren yea the very Angels from heauen also should be holden accursed then that my Gospel should be ouerthrowen This is in deede a vehement zeale that he dare so boldly curse not onely him selfe and his brethren but also euen an Angell from heauen The Greke word Anathema in Hebrew Herem signifieth a thing accursed execrable and detestable which hath nothing to doe no participation or communion with god So the citie Hierico saith Iosua shal be accursed for euer that it neuer be builded vp againe And in the last of Leuiticus it is written Nothing separate from the common vse vvhich shal be separate from man shal be redemed but die the death vvhether it be man or beast So God had appointed that Amalech certaine other cities accursed by gods owne sentence should be vtterly rased and destroied This then is Paules minde I had rather that my selfe and other my brethren yea and an Angell from heauen should be accursed then that we or others should preach any other Gospell then that which we haue preached already So Paule first curseth him selfe for cunning artificers are wont first to finde faulte with themselues that they may the more frely and sharply afterwards reproue others Paule therfore concludeth that there is no other Gospell besides that which he himselfe had preached But he preached not a Gospell which he had him selfe deuised but the same which God promised before by his Prophets in the holy scriptures Rom. 1. Therefore he pronounceth him selfe and others yea euen an Angell from heauen

and a defence of his doctrine to the ende of the second chapter This he vrgeth this he standeth vpon with an oth confirmeth it that he learned not his gospel of any man but receaued the same by the reuelation of Iesus Christ And in that he sweareth he is constrained so to do that the Galathians may beleue him and also that they should geue no eare to that false Apostles whoÌ„ he reproueth as liers because they had said that he learned receaued his gospel of the Apostles Where he sayth that his gospell is not after man he meaneth not that his gospell is not earthly for that is manifest of it selfe and the false apostles bragged also that their doctrine was not earthly but heauenly but he meaneth that he learned not his gospel by the ministerie of men or receiued it by any earthly meanes as we all learne it either by the ministery of men or els receaue it by some earthly meanes some by hearing some by reading and some by writing but he receaued the same onely by the reuelation of Iesus Christ If any man list to make any other distinction I am not against it The Apostle sheweth here by the way that Christ is not onely man but that he is both very God and very man whan he sayth that he receaued not his gospell by man. Now Paule receaued his gospell in the way as he was going to Damascus where Christ appeared vnto him and talked with him Afterwardes also he talked with him in the temple at Ierusalem but he receaued his gospel vpon the way as Luke reciteth the storie in the .9 of the Actes Arise sayth Christ and goe into the Citie and it shall be told thee vvhat thou must doe He doth not bid him goe into the citie that he might learne the gospel of Ananias but Ananias was bid to goe and baptise him to lay his hands vpon him to commit the ministerie of the word vnto him and to commend him vnto the Church and not to teach him the Gospel which he had receaued afore as he glorieth in this place by the onely reuelation of Iesus Christ And this Ananias himselfe confesseth saying Brother Saule the Lord vvhich appeared to thee in the vvay hath sent me that thou mightest receaue thy sight Therfore he receaued not his doctrine of Ananias but being already called lightned and taught of Christ in the way he was sent to Ananias that he might also haue the testimonie of men that he was called of God to preach the gospell of Christ This Paule was constrained to recite to put away the sclaunder of the false Apostles who laboured to bring him into hatred among the Galathians saying that Paule was inferiour to the rest of the Apostles schollers who had receaued of the Apostles that which they taught and kept whose conuersation also they had seene a long time and that Paule him selfe had also receaued the same things of them although he did now deny it Why then would they rather obey an inferiour and despise the authoritie of the Apostles themselues who were not onely the fore elders and teachers of the Galathians but also of al the Churches through out the whole world This argument which the false Apostles grounded vpon the authority of the Apostles was strong mighty wherby the Galathians were sodenly ouerthrowne especially in this matter I would neuer haue beleued had I not ben taught bp these exaÌ„ples of the Churches of Galatia of the Corinthians others that they which had receaued the word of God in the beginning with such ioy among whom were many notable men could so quickly be ouerthrowne Oh good God what horrible and infinite mischeefes may one onely argument easily bring which so pearceth a mans conscience when God withdraweth his grace that in one moment he loseth altogether By this craftie pretence then the false Apostles deceaued the Galathians being not fully stablished and grounded but as yet weake in the Faith. Moreouer the matter of iustification is brickle not of it selfe for of it selfe it is most sure and certaine but in respect of vs Whereof I my selfe haue good experience For I know in what houres of darknes I sometimes wrastle I know how often sodenly I lose the beames of the gospell and grace as being shadowed from me with thicke and darke cloudes Briefly I know in what a slippery place euen such also do stand as are well exercised and seeme to haue sure footing in matters of faith We haue good experience of this matter For we are able to teach it vnto others and this is a sure token that we vnderstand it But when in the very conflict we should vse the gospell which is the word of grace consolation and life there doth the law the worde of wrath heauines and death preuent the gospell and beginneth to rage and the terrours which it raiseth vp in the conscience are no lesse then was that horrible shew in the mount Synai So that euen one place out of the scripture containing some threatning of the law drowneth and beareth downe all consolations besides and so shaketh all our inward powers that it maketh vs to forget Iustification Grace Christ the gospell and altogether Therfore in respect of vs it is a very brickle matter because we are brickle Againe we haue against vs eueÌ„ the one halfe of our selues that is to say reason all the powers therof Besides all this the flesh resisteth the spirite which can not beleeue assuredly that the promises of God are true It fighteth therfore against the spirite and as Paule sayth it holdeth the spirite captiue so that it can not beleeue so stedfastly as it would Wherefore we teach continually that the knowledge of Christ and of Faith is no worke of man but simplie the gift of God who as he createth Faith so doth he kepe it in vs And euen as he first geueth Faith vnto vs through the word so afterwardes he exerciseth encreaseth strengtheneth maketh perfect the same in vs by the word Therfore the greatest seruice that a man can doe vnto God the very Sabboth of Sabboths is to exercise him selfe in true godlines diligently to read and to heare the word Contrariwise there is nothing more dauÌ„gerous then to be wery of the word He therfore that is so cold that he thinketh him selfe to know enough and beginneth by litle and litle to lothe the word that maÌ„ hath lost Christ and the gospel and that which he thinketh him self to know he attaineth onely by bare speculation And he is like vnto a man as S. Iames sayth VVho beholding his face in a glasse goeth his vvay and by and by forgetteth vvhat his countenaunce vvas Wherefore let euery faithfull man laboure and striue with all diligence to learne and to keepe this doctrine And to that ende let him vse humble and hearty prayer with continuall studie and

extremely and vvasted it And profited in the Ievvish religion aboue many of my companions of mine ovvne nation This place hath in it no singuler doctrine NotwithstaÌ„ding Paule alledgeth here his owne example saying I haue defended the obseruations of the Phariseis and the law more constantly then ye and all your false teachers Wherfore if the righteousnes of the law had bene any thing worth I had not turned backe from it in the keping wherof notwithstanding before I knew Christ I did so exercise my selfe and so profite therin that I excelled many of my companions of mine owne nation Moreouer I was so zelous in defence of the same that I persecuted the church of God extremely wasted it For hauing receaued authoritie of the high priests I put many in prison wheÌ„ they should be put to death I pronounced the senteÌ„ce and punishing them thorow out all the Sinagoges I compelled them to blaspheme was so exceding mad vpon them that I persecuted them euen vnto straunge cities Verse 14. And vvas much more zelous of the traditioÌ„s of my fathers He calleth not here the Pharisaicall or humane traditions the traditions of his fathers for here he treateth not of the Pharisaicall traditions but of a farre higher matter and therefore he calleth euen that holy law of Moises his fathers traditions that is to say receaued and left as an inheritaunce from the fathers For these sayth he vvheÌ„ I vvas in the Ievvish religion I vvas very zelous He speaketh after the same maner to the Philippians As concerning the lavv sayth he I vvas a Pharisee coÌ„cerning zeale I persecuted the church and as concerning the righteousnes of the lavv I vvas vnrebukeable As though he would say Here I may glory and may coÌ„pare with the whole nation of the Iewes yea euen with the best and the holiest of all those which are of the Circumcision Let them shew me if they can a more zelous and earnest defender of Moises law then I haue bene This thing O ye Galathians ought to haue perswaded you not to beleue these seducers deceauers which magnify the righteousnes of the law as a matter of great importaunce when as if there were any cause to glory in the righteousnes of the law I haue more cause to glory then any other In like maner say I of my selfe that before I was lightned with the knowledge of the gospel I was as zelous for the papistical lawes and traditions of the fathers as euer any was most earnestly maintaining defending them as holy and necessary to saluation Moreouer I did my endeuour to obserue kepe them my selfe as much as was possible for me to do punishing my pore body with fasting watching praying other exercises more theÌ„ all they which at this day do so bitterly hate and persecute me because now I take froÌ„ them the glory of iustifying For I was so diligent and superstitious in the obseruation hereof that I laid more vpon my body then without daunger of health it was able to beare I honoured the Pope of mere conscience vnfainedly not seking after prebeÌ„ds promotions liuings but whatsoeuer I did I did it with a single hart of a good zeale for the glory of god But those things which then were gainfull vnto me now with Paule I count to be but losse for the excellencie of the knowledge of Iesus Christ my lord But our aduersaries as idle bellies tried with no tentations beleue not that I and many others haue endured such things I speake of such as with great desire sought for peace quietnes of conscience which notwithstanding in so great darknes it was not possible for them to finde Vers 15.16.17 But vvhen it had pleased God vvhich had separated me from my mothers vvombe and called me by his grace to reueale his sonne in me that I should preach him among the Gentiles immediately I communicated not vvith flesh and bloud Neither came I againe to Ierusalem to them vvhich vvere Apostles before me but I vvent into Arabia and turned againe vnto Damascus This is the first iourney of Paule And here he witnesseth that straight way after he was called by the grace of God to preach Christ among the Gentiles he went into Arabia without the aduise of any maÌ„ to that vvorke whervnto he was called And this place witnesseth by vvhom he was taught by what meanes he came to the knowledge of the Gospell and to his Apostleship VVhen it pleased God saith he As if he would say I haue not deserued it because I was zealous for the lawe of God without iudgement nay rather this foolish and wicked zeale stirred me vp that God so permitting I fell hedlong into more abhominable and outragious sinnes I persecuted the church of God I was an enemy of Christ I blasphemed his Gospell and to conclude I was the author of sheding much innocent bloud This was my desert In the middest of this cruell rage I was called to so great inestimable grace What was it because of this outragious cruelty No forsoth But the aboundant grace of God who calleth and sheweth mercy to whom he will pardoned and forgaue me all these blasphemies and for these my horrible sinnes which then I thought to be perfect righteousnes an acceptable seruice vnto God he gaue vnto me his grace the knowledge of his truth and called me to be an Apostle We also are come at this day to the knowledge of grace by the self same merits I crucified Christ daily in my monkesh life and blasphemed God through my false faith wherin I then continually liued Outwardly I was not as other men extorcioners vniust whoremongers but I kept chastitie pouerty and obedience Moreouer I was farre from the cares of this present life I was onely geuen to fasting watching praying saying of Masse and such like NotwithstaÌ„ding in the meane time I fostred vnder this cloked holines and trust in mine owne righteousnes continuall mistrust doubtfulnes feare hatred and blasphemy against god And this my righteousnes was nothing els but a stinking puddle and a pleasant kingdome of the Deuil For Sathan loueth such Saincts and accomteth them for his deare darlings who destroy their owne bodies and soules and depriue themselues of all the blessings of Gods gifts In the meane time notwithstanding wickednes blindnes contempt of God ignorance of the gospel prophanation of the sacraments blaspheming and treading of Christ vnder foote and abuse of all the benefits and gifts of God raigne in them at the full To conclude such Saincts are the bondslaues of Sathan and therefore are driuen to speake thinke and doe whatsoeuer he will although outwardly they seeme to excell all others in good works in holines and streitnes of life Such were we vnder the Popedome verely no lesse if not more contumelious and blasphemous against Christ and his Gospell then Paule himself and especially I for I did

Papists be in defending their traditions and doctrines of Deuils Wherefore it was much lesse to be maruelled that the Iewes did so vehemently and zelously striue for the maintenance of their law which they had receaued from god Custome is of such force that where as nature is of it selfe inclined to the obseruation of the law by long continuance it so confirmeth nature that now it becommeth a double nature Therefore it was impossible for the Ievves which were newly conuerted to Christ sodenly to forsake the lawe who though they had receaued the faith of Christ thought it necessary notwithstanding to obserue the lawe And with this their weakenes God did beare for a time vntill the doctrine of the Gospell might be plainely discerned from the lawe So he bare with the infirmitie of Israell in the time of King Achab when the people halted betwene two religions He bare also with our weakenes while we were vnder the blindnes of the Pope For he is long suffering and full of mercy But we must not abuse this goodnes and patience of the Lord nor continue still in our weakenes and errour sithens the truth is nowe reueiled by the cleare light of the Gospell Moreouer they that stoode against Paule affirming that the Gentiles ought to be circumcised had to lay for themselues first the law and custome of the countrey then the example of the Apostles and last of all the example of Paule himselfe who had circumcised Timothy Wherefore if Paule in his defence said that he did not this of necessity but for Christian loue and liberty lest they which were weake in faith should be offended which of them would beleue him Herevnto all the people would aunswere Since it is euident that thou hast circumcised Timothy thou maist say what thou wilt notwithstanding thou hast done it For this is a matter farre passing all mans capacity and therefore they could not vnderstand it Moreouer no defence can serue when a man hath lost the fauour of the people and is fallen into such deadly hatred and contempt Paule therfore seeing this contention and these clamours daily to encrease more and more and being also warned by reuelation from God after fourtene yeares besides those wherin he had preached in Damascus and Arabia he goeth vp againe to Ierusalem to conferre his Gospell with the other Apostles yet not for his owne cause but for the peoples sake Now this contention touching the obseruation of the law exercised Paule a long time after and wrought him much trouble But I doe not thinke that this is the contention which Luke speaketh of in the .15 of the Acts which happened as it appeareth by and by after the beginning of the Gospell But this history which Paule here mencioneth seemeth to be done long after when Paule had now almost eightene yeares preached the Gospell Verse 1. VVith Barnabas and tooke vvith me Titus He ioyneth vnto himselfe two witnesses Barnabas and Titus Barnabas was Paules companion in preaching to the Gentiles freedome from the seruitude of the law He was also a witnes of all those things which Paule did and had seene the holy Ghost geuen vnto the Gentiles which were circumcised and free from Moses law by the onely preaching of faith in Iesus Christ he only stucke to Paule in this poynt that it was not necessary that the Gentiles should be burdened with the law but that it was enough for them to beleue in Christ Wherefore by his owne experience he testifieth with Paule against the Ievves that the Gentiles were made the children of God saued by faith alone in Iesus Christ without the law or circumcision Titus was not only a Christian but also the chiefe ouerseer in Crete For vnto him Paule had committed the charge of gouerning the churches there Tit 1. And this Titus was a Gentile Verse 2. And I vvent vp by reuelation For vnlesse Paule had bene admonished by reuelation he had not gone vp to Ierusalem But because God warned him by a speciall reuelation and commaunded him to goe vp therefore he went And this he did to bridle or at least to appease the Ievves that beleued and yet obstinatly contended about the keeping of the law to the ende that the truth of the gospell might be the more aduaunced and confirmed Verse 2. And I communicated vvith them touching the gospell You heare theÌ„ that at length after .18 yeres he went vp to Ierusalem and conferred with the Apostles touching his gospell Verse 2. VVhich I preach among the Gentiles For among the Iewes he suffered the law circumcision for a time as the other Apostles did I am made al things vnto all men saith he 1. Cor. 9 yet euer holding the true doctrine of the gospel which he preferred aboue the law circumcision the Apostles yea an Angell from heauen For thus sayth he vnto the Iewes Through this Christ is preached vnto you the forgeuenes of sinnes And he addeth very plainly And from all things from the vvhich ye could not be iustified by the lavve of Moses by him euery one that beleueth is iustified For this cause he setteth forth and defendeth the doctrine of the gospell so diligently euery where neuer suffereth it to come in dauÌ„ger notwithstanding he did not sodenly breake out at the first but had regard vnto the weake And because the weake should not be offended ther is no doubt but he spake to the Iewes after this maner If that vnprofitable seruice of Moses law which nothing auaileth to righteousnes do so highly please you ye may kepe it stil for me so that the Gentiles which are not bound to this law be not charged therwithall Paule confesseth then that he coÌ„ferred the gospel with the Apostles but sayth he they profited me or taught me nothing but I rather for the defence of the libertie of the gospel in the presence of the Apostles did constantly resist those which would needes force the obseruation of the law vpon the Gentiles and so did ouercome them Wherfore your false apostles lie in saying that I circumcised Timothie that I shaued my head in Cenchrea and that I went vp to Ierusalem at the commauÌ„dement of the Apostles Nay rather I glory that in going vp to Ierusalem by the reuelation of God and not at the commaundement of the Apostles and there conferring my Gospell with them I brought to passe the coÌ„trary that is to say obtained that the Apostles did approue me and not those which were against me Now the question whervpon the Apostles conferred together in this assembly was this whether the keping of the law were necessary to iustification or no To this Paule aunswereth I haue preached vnto the Gentiles according to my gospel which I receaued from God faith in Christ and not the law and at this preaching of faith they receaued the holy Ghost and hereof Barnabas shall beare me witnes Wherfore I coÌ„clude that the Gentiles

precious Pearle Christ which he possesseth by faith This our aduersaries vnderstand not and therfore they cast away this precious Pearle Christ in his place they set charitie which they say is their precious Diamund Now when they can not tell what Faith is it is vnpossible that they should haue faith much lesse can they teach it vnto others And as for that which they will seme to haue it is nothing else but a very dreame an opinion and naturall reason and not faith This I say to the end ye may perceaue that Paule mentioning here the truth of the Gospell speaketh with great feruencie of spirite for the more reproofe of the contrary For by these wordes he reprehendeth the false apostles for that they had taught a false gospell for they required circumcision the obseruation of the law as necessary to saluation Moreouer they went about by craftie sleights and policie to entrap Paule for they watched him narowly 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 vveÌ„t about sayth he to spie out our libertie vvhich vve haue in Christ Iesu that they might bring vs into boÌ„dage Wherfore the false apostles armed them selues on euery side that they might coÌ„uince and confound him before the whole congregation Besides this they went about to abuse the authoritie of the Apostles in whose presence they accused him saying Paule hath brought Titus being vncircumcised into the company of all the faithfull he denieth and condemneth the law in your presence which are Apostles If he dare be so bold to atteÌ„pt this here before you what wil not he attempt in your absence among the Gentiles Wherfore when he perceaued that he was so craftely assailed he stroÌ„gly withstode the false apostles saying we did not suffer our liberty which we haue in Christ Iesu to come in dauÌ„ger although the false brethren sought by all meanes to snare vs and put vs to much trouble but we ouercame them euen by the iudgement of the Apostles themselues and we would not yelde vnto them no not one hower for no doubt their drift was to haue caused Paule to surcease from this liberty for a time sithens we saw that they required the obseruation of the law as necessary to saluation But if they had alleaged nothing els but charitable bearing with the brethren no doubt but Paule would haue giuen them place But it was an other thing that they sought to witte that they might bring Paule and all that stucke to his doctrine into bondage Therefore he would not yelde vnto them no not the space of one moment In like maner doe we also offer to the Papistes all that is to be offered yea and more then we ought Onely we except the libertie of conscience which we haue in Christ Iesus For we will not suffer our consciences to be bound to any worke so that by doing this thing or that we should be righteous or leauing the same vndone we should be damned We are contented to eate the same meates that they eate we wil kepe their feastes and fasting daies so that they will suffer vs to doe the same with a free conscience and leaue these threatning words wherw t they haue terrified and brought vnder their subiection the whole world saying we commauÌ„d we charge we charge againe we excoÌ„municate c. but this liberty we can not obtaine like as Paule also could not in his time Therefore we doe as he did For when he saw that he could not obtaine this libertie he would not geue place to the false Apostles for the space of one hower Wherefore like as our aduersaries wil not leaue this free vnto vs that onely faith in Christ iustifieth so on the other side neither will we nor can we geue place vnto them that faith furnished with charitie iustifieth Here we wil and we ought also to be rebellious and obstinate against them for els we should lose the truth of the Gospell we should lose our liberty which we haue not in the Emperour not in Kings and Princes not in that moÌ„ster the Pope not in the world not in flesh bloude reason c but which we haue in Christ Iesus We should lose faith in Christ which as before I haue said appreheÌ„deth nothing els but that precious pearle Christ This faith whereby we are regenerate iustified and engrafted into Christ if our aduersaries will leaue vnto vs sound and vncorrupt we offer vnto them that we will doe all things so that they be not contrary to this faith But because we can not obtaine this at their haâ—des we againe for our parte will not yelde vnto them one heares breadth â–ª For here is a great and a weighty matter in hand namely touching the death of the sonne of God who by the will and commaundement of the father was made flesh was crucified and died for the sinnes of the world If faith here geue place then is this death and resurrection of the sonne of God in vaine then is it but a fable that Christ is the Sauiour of the world then is God also found a lier because he hath not performed that he promised Our stoutnes therefore in this matter is godly and holy For by it we seeke to preserue our liberty which we haue in Christ Iesus and therby to retaine the truth of the Gospell which if we lose then doe we also lose God Christ all the promises faith righteousnes and euerlasting life But some man will say The lawe is diuine and holy Let the law haue his glory but yet no law be it neuer so diuine and holy ought to teach me that I am iustified and shall liue through it I graunt it may teach me that I ought to loue God and my neighbour also to liue in chastitie sobernes patience c. but it ought not to shew me how I should be deliuered from sinne the Deuill death and hell Here I must take counsell of the Gospell I must harken to the Gospell which teacheth me not what I ought to doe for that is the proper office of the law but what Iesus Christ the sonne of God hath done for me to wit that he suffered and died to deliuer me from sinne and death The Gospell willeth me to receaue this and to beleue it And this is the truth of the Gospell It is also the principall article of all Christian doctrine wherein the knowledge of all godlines consisteth Most necessary it is therfore that we should know this article wel teach it vnto others and beate it into their heades continually For as it is very tender so is it soone hurt This Paule had well tried and of this haue all the godly also good experience To conclude Paule would not circumcise Titus and as he saith for no other cause but for that certaine false

As though he would say I did not so conferre with the Apostles that they taught me any thing For what should they teach me since Christ by his reuelation had before sufficiently taught me all things moreouer since I haue now preached the Gospell the space of eightene yeares among the Gentiles Christ hath wrought so many miracles by me wherby he hath confirmed my doctrine Wherfore it was but a conference and no disputation Wherein I learned nothing neither did I recaÌ„t nor yet defend my cause but only declared what things I had done to witte that I had preached to the Gentiles faith onely in Christ without the lawe and that by this preaching of faith the holy Ghost came downe vpon the Gentiles which immediatly spake with diuers tongues Which thinge when the Apostles heard they witnessed that I had taught the truth Wherfore the false Apostles doe me greate wrong which peruert and turne all these things cleane contrary Now if Paule would geue no place to the false Apostles which set the authoritie of the true Apostles against him much lesse ought we to geue place to our aduersaries which haue nothing els to bragge of but the authoritie of their Idol the Pope I know that the godly ought to be humble but against the Pope I will and I ought to be proude with an holy pride and say Thou Pope I wil not be subiect vnto 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 heare this doctrine Nay he would force vs to obey his lawes and his decrees and if we will not he will by and by excommunicate curse and condemne vs as heretikes Such pride therfore against the Pope is most necessary And if we should not so be proude vtterly condemne in the holy Ghost both him withal his doctrine the deuil the father of lies speaking in him we should neuer be able to defend this article of the righteousnes of faith We doe not then contemne the authoritie of the Pope because we would beare rule ouer him neither doe we goe about to exalt our selues aboue all souereigne power since it is euident that we teach all men to humble and submit theÌ„selues to the higher powers ordained of God but this is it that we onely seke that the glory of God may be maintained and the righteousnes of faith may be kept pure and sound Wherefore if the Pope will graunt vnto vs that God alone by his meere grace through Christ doth iustifie sumers we will not onely carry him in our hands but will also kisse his feete But since we can not obtaine this we againe in God are proude against him aboue measure will geue no place no not one hears breadth to all the Angels in heauen not to Peter not to Paule not to an hundreth Emperours not to a thousand Popes nor to the whole world Be it farre from vs that we should here humble ourselues since they would take from vs our glory euen God himselfe that hath created vs and geuen vs all things and Iesus Christ who hath redemed vs with his bloud Let this be then the conclusion of altogether that we will suffer our goods to be taken away our name our life and all that we haue but the Gospell our faith Iesus Christ we will neuer suffer to be wrested from vs And cursed be that humilitie which here abaseth and submitteth it selfe Nay rather let euery Christian man here be proude and spare not except he will deny Christ Wherefore God assisting me my forehead shal be more hard then all mens foreheads Here I take vpon me this title according to the prouerbe I geue place to none Yea I am glad euen withal my hart in this poynt to be called rebellious and obstinate And here I confesse that I am and euer will be stout and sterne and will not one inch geue place to any creature Charitie geueth place for it suffereth all things beleueth all things hopeth all things endureth all things But faith geueth no place yea it can suffer nothing according to this auÌ„cient verse Non patitur ludum fama fides oculus That is mans good name his faith and his eie will not be dalied withall Wherfore a Christian as touching his faith can neuer be to proude nor to stout neither must he relent or geue place no not the breadth of one hear For faith maketh a man here like vnto God but God suffereth nothing he geueth place to none for he is immutable So is faith immutable and therfore may suffer nothing geue place to no man But as touching charitie let a Christian man yeld and suffer all things for therin he is but a man. Vers 7.8 But contrarivvise vvhen they savve that the Gospell ouer vncircuÌ„cision vvas committed vnto me as the Gospel ouer circumcision vvas vnto Peter for he that vvas mighty by Peter in the Apostleship ouer the circumcision vvas also mighty by me tovvards the Gentiles With these words Paule mightely confuteth the false Apostles For here he chalengeth to himselfe the same authoritie which the false Apostles attributed to the true Apostles And he vseth here a figure which is called an Inuersion returning their argument against themselues The false Apostles saith he doe alledge against me the authoritie of the greate Apostles to maintaine their cause But I contrariwise doe alledge the same against them for my defence for the Apostles are on my side Wherefore O my Galathians beleue not these counterfet apostles which bragge so much of the authoritie of the Apostles against me For the Apostles when they saw the Gospell ouer the vncircumcision to be committed to me and knew of the grace that to me was geuen gaue to me and Barnabas the right hands of felowship approuing my ministerie and geuing thankes vnto God for the gift which I had receiued Thus he retourneth the argument of the false apostles vpon them selues And here is also in these wordes an ardent vehemencie and more contained in matter then in wordes is able to be expressed This seemeth to be a hard text where Paule sayth that the gospell ouer the vncircumcision was committed vnto him ouer the circumcision vnto Peter when notwithstanding Paule almost euery where preached to the Iewes in their Sinagoges and Peter likewise to the Gentiles There are examples testimonies of both in the Acts. Peter conuerted the Centurian with his familie which was a Gentile He wrote also to the Gentiles as his first epistle testifieth Paule preaching Christ among the Gentiles entreth notwithstanding into the Sinagoges of the Iewes and there preacheth the gospel And our Sauiour Christ in Mathevv and Marke commaundeth his apostles to goe throughout the whole world and preach the Gospel to euery creature Paule likewise sayth The gospel preached to euery creature vvhich is vnder heauen Why then doth he

may see how farre from the truth these blinde guides and leaders of the blinde haue strayed and how by this wicked and blasphemous doctrine they haue not onely darkned but taken away the Gospell and buried Christ vtterly For if I being in deadly sinne can doe any litle worke which is not onely acceptable in Gods sight according to the substaunce but also is able to deserue grace of congruence and when I haue receaued this grace I may do workes according to grace that is to say according to loue and gette of right and duetie eternall life what neede haue I now of the grace of God forgeuenes of sinnes of the promise and of the death and victorie of Christ Christ is now to me in vaine and of none effect For I haue freewill and power to doe good works wherby I deserue grace of congruence and afterwards of duety and by the worthines of my worke eternall life Such monstrous horrible blasphemies should be set forth rather to the Turkes and Iewes then to the church of Christ And this plainly declareth that the Pope with his Bishops Doctors priests with all his religious rable had no knowledge or regard of holy matters and that they were not careful for the health of the seely and miserably scattered flocke For if they had seene but through a cloud what Paule calleth sinne and what he calleth grace they would neuer haue compelled the people to beleue such abhominations execrable lies as they haue done By deadly sinne they vnderstoode onely the externall worke committed against the law as murther theft and such like They could not see that ignoraunce hatred and contempt of God in the heart ingratitude murmuring against God and resisting the will of God are also deadly sinne and that the flesh can not thinke speake or do any thing but that which is deuelish and altogether against god If they had seene these mischeefes fast rooted in the nature of man they would neuer haue deuised such impudent and execrable dreames touching the desert of congruence and worthines Wherefore we must properly and plainly define what a wicked man or a deadly sinner is He is such a holy and bloudy hypocrite as Paule was wheÌ„ he went to Damascus to persecute Iesus of Nazareth to abolish the doctrine of the gospel to murther the faithful vtterly to ouerthrow the church of Christ And who will not say but that these were horrible sinnes Yet could not Paule see them For he was so blinded with a peruerse zeale of God that he thought these abhominatioÌ„s to be perfect righteousnes and high seruice vnto God and shall we say that such as defend these horrible sinnes to be perfect righteousnes doe deserue grace Wherfore with Paule we vtterly deny the merite of congruence worthines and affirme that these speculatioÌ„s are nothing else but mere deceites of Satan which were neuer done in dede nor notified by any examples For God neuer gaue to any man grace and euerlasting life for the merite of congruence or worthines These disputatioÌ„s therfore of the Scholemen touching the merite of congruence worthines are nothing else but vaine toyes dreames of idle braines to no other end and purpose but to draw men from the true worship of God. And herevpon is the whole papacie grounded For there is no religious person but he hath this imagination I am able by the obseruation of my holy order to deserue grace of congruence and by the workes which I doe after that I haue receiued this grace I am able to heape vp such treasure of merite as shall not onely be sufficient for me to obtaine eternall life but also to geue or sell vnto others Thus haue all the religious orders taught and thus haue they liued And to defend this horrible blasphemie against Christ the Papists doe at this day attempt against vs what they can And there is not one of them all but the more holy hypocrite and meritemunger he is the more cruell and deadly enemy he is to the Gospell of Christ The true vvay to Christianitie Now the true way to Christianitie is this that a man aboue al things doe acknowledge him selfe to be a sinner by the lawe and that it is impossible for him to doe any good worke For the lawe sayth Thou art an euill tree and therefore all that thou thinkest speakest or doest is against god Thou canst not therefore deserue grace by thy workes Which if thou goe about to doe thou committest yet a more greeuous offence For since thou art an euill tree thou canst not but bring forth euill frutes that is to say sinnes For vvhat so euer is not of Faith is sinne Wherfore he that would deserue grace by workes going before Faith goeth about to please God with sinnes which is nothing else but to heape sinne vpon sinne to mocke God and to prouoke his wrath When a man is thus instructed by the law then is he terrified humbled then he seeth in deede the greatnes of his sinne and can not finde in him selfe one iote of the loue of God therefore he iustifieth God in his word and confesseth that he is giltie of death and eternall damnation The first part then of Christianitie is the preaching of repentance and the knowledge of our selues The second part is If thou wilt be saued thou maist not seeke saluation by works for God hath sent his onely begotten sonne into the world that we might liue through him He was crucified and died for thee and offred vp thy sinnes in his owne body Here is no congruence or worke done before grace but wrath sinne terrour and death Wherfore the lawe doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs to iustification and driueth vs to Christ For God hath reueled vnto vs by his word that he will be vnto vs a merciful father without our desertes seing we can deserue nothing wil freely geue vnto vs remission of sinnes righteousnes life euerlasting for Christ his sonnes sake For God geueth his gifts freely vnto all and that is the praise glory of his diuinitie But the Iusticiaries will not receaue grace euerlasting life of him freely but wil deserue the same by their workes For this cause they would vtterly take from him the glory of his Diuinitie To the ende therfore that he may maintaine and defend the same he is coÌ„pelled to send his law before which as a lightning and thundring from heauen may bruse and breake those hard rockes This briefly is our doctrine as touching Christian righteousnes against the abominations and monstrous dreames of the Papists concerning the merite of congruence and worthines or workes before and after grace For a sort of idle monks which neuer had any regard of God or his glory nor of the health of their owne soules which were neuer exercised with any tentations neuer had

now to worke well Loue God and thy neighbour call vpon God geue thanks vnto him praise him confesse him These are good workes in dede which flowe out of this faith and this chearefulnes conceaued in the heart for that we haue remission of sinnes freely by Christ Now what crosse or afflictioÌ„s so euer do afterwardes ensue they are easily borne and chearfully suffered For the yoke that Christ layeth vpon vs is svvete and his burden is easie When sinne is pardoned and the conscience deliuered from the burden and sting of sinne then may a Christian beare all things easily Because he feeleth all things within sweete and comfortable therfore he doth and suffreth all things willingly But when a man walketh in his owne righteousnes what so euer he doth is greeuous and tedious vnto him because he doth it vnwillingly We therfore doe make this definition of a Christian man that he is a right christian to whom God imputeth not his sinne through faith in Christ This doctrine bringeth great consolation to poore afflicted consciences in serious and inward terrours It is not without good cause therefore that we doe so often repete and beat into your mindes the forgeuenes of sinnes and imputation of righteousnes for Christes sake also that a Christian hath nothing to doe with the law and sinne specially in the time of tentation For in that he is a Christian he is aboue the law and sinne For he hath Christ the Lord of the law present and inclosed in his heart as we haue said euen as a ring hath a Iewel or precious stone inclosed in it Therefore when the lawe accuseth and sinne terrifieth him he looketh vpon Christ and when he hath apprehended him by faith he hath present with him the conquerour of the law sinne death and the deuill who raigneth and ruleth ouer them so that they can not hurt him Wherfore a Christian man if ye define him rightly is free from all lawes and is not subiect vnto any creature either within or without In that he is a Christian I say and not in that he is a man or a woman that is to say in that he hath his conscience adorned and bewtified with this faith with this great and inestimable treasure or as Paule saith this vnspeakeable gifte which can not be magnified and praised enough for it maketh vs the children and heires of god And by this meanes a Christian is greater then the whole world For he hath such a gifte such a treasure in his heart that although it seemeth to be but litle yet notwithstanding the smalnes therof is greater then heauen and earth for Christ which is this gift and this treasure is greater then all things Whiles this doctrine pacifying and quieting the conscience abideth sound and vncorrupt Christians are made iudges ouer all kindes of doctrine and are Lords ouer the lawes of the whole world Then caÌ„ they certainly iudge that the Turke with his Alcoran is damned because he goeth not the right way that is he acknowledgeth not himselfe to be miserable and damnable nor apprehendeth Christ by faith for whose sake he might be assured that his sinnes are pardoned In like maner they boldly pronouÌ„ce sentence against the Pope that he is condemned with all his kingdome because he so walketh and so teacheth with all his religious rable of Sophisters and ScholemeÌ„ that by the merite of congruence we must come to grace that afterwards by the merite of worthines we are receaued into heauen Here sayth the Christian this is not the right way to iustifie vs neither doth this way leade vs to heauen For I can not saith he by my works going before grace deserue grace nor by my works following grace deserue eternall life But to him that beleueth sinne is pardoned and righteousnes imputed This trust and this confidence maketh him the childe of God and heire of his kingdome For in hope he possesseth already euerlasting life assured vnto him by promise Through faith in Christ therefore all things are geuen vnto vs grace peace forgeuenes of sinnes saluation and euerlasting life and not for the merite of congruence and worthines Wherefore this doctrine of the Scholemen with their ceremonies Masses infinite foundations of the Papisticall kingdome are most abhominable blasphemies against God sacrileges and plaine denials of Christ as Peter hath foretold in these words Ther shal be saith he false teachers among you vvhich shall priuely bring in damnable heresies denying the Lord that hath bought them c. As though he would say the Lord hath redemed and bought vs with his bloud that he might iustifie and saue vs this is the way of righteousnes and saluation But there shall come false teachers which denying the Lord shall blaspheme the way of truth of righteousnes and saluation they shall finde out new waies of falsehode and destruction and many shall follow their perdiction Peter throughout this whole chapter most liuely painteth out the Papacie which neglecting and despising the Gospell and faith in Christ hath taught the workes and traditions of men as the merite of congruence worthines the difference of daies meates vowes inuocation of Saincts pilgrimages purgatory such like In these fantasticall opinions the Papistes are so nusled that it is impossible for them to vnderstand one syllable of the gospel of faith or of Christ And this the thing it selfe doth well declare For they take that priuiledge vnto them selues which belongeth vnto Christ alone He onely forgeueth sinnes he onely geueth righteousnes and euerlasting life and they most impudently and wickedly doe vaunte that they are able to obtaine these things by their owne merits and worthines before and after grace Peter and the other Apostles call these damnable heresies and sects of perdition For by these meanes they deny Christ treade his bloud vnder their feete blaspheme the holy Ghost and despise the grace of God. Wherefore no man can sufficiently conceaue how horrible the idolatry of the Papistes is As inestimable as the gifte is which is offered vnto vs by Christ euen so and no lesse abhominable are these prophanations of the Papistes They ought not then to be lightly esteemed or forgotten but diligently wayed considered And this maketh also very much for the amplifying of the grace of God and benefite of Christ as by the contrarye For the more we know the prophanation of the papisticall Masse so much the more we doe abhorre and detest the same and embrace the true vse of the holy communion which the Pope hath taken away and hath made marchandise of it that being bought for money it might profite others For he saith that the Massing priest an apostata denying Christ blasphemiÌ„g the holy Ghost standing at the aultar doth a good work not only for him selfe but also for others both quicke deade and for the whole church and that onely by the worke wrought and by none

him and sheweth vnto him his sinnes his coÌ„science by and by saith Thou hast sinned If then thou take good hold of that which Paule here teacheth thou wilt answere I graunt I haue sinned Then will God punish thee Nay he will not so doe Why doth not the lawe of God so say I haue nothing to doe with that lawe Why so Because I haue an other lawe which striketh this lawe dumme that is to say libertie What libertie is that The libertie of Christ for by Christ I am vtterly freed from the lawe Therfore that lawe which is remaineth a law to the wicked is to me libertie and bindeth that law which would condemne me And by this meanes that lawe which would bind me and hold me captiue is now fast bound it selfe and holden captiue by grace and libertie which is now my lawe which sayth to that accusing law Thou shalt not hold this man bound captiue for he is mine but I wil hold thee in captiuitie and bind thy hands that thou shalt not hurt him for he liueth now vnto Christ and is dead vnto thee This to do is to dash out the teeth of the lawe to wrast his sting and all his weapons from him and to spoile him of all his force And yet the same law notwithstanding continueth and remaineth stil to the wicked and vnbeleuers And to vs also that be weake so farre forth as we lacke faith it continueth yet still in his force here it hath his edge teeth But if I do beleue in Christ although sinne driue me neuer so much to despaire yet staying vpoÌ„ this libertie which I haue in Christ I confesse that I haue sinned but my sinne which is a coÌ„demned sinne is in Christ which is a condemning sinne Now this condemning sinne is stronger then that which is condemned for it is iustifying grace righteousnes life saluation Thus when I feele the terrour of death I say Thou hast nothing to doe with me O death for I haue an other death which killeth thee my death that death which killeth is stronger then that which is killed Thus a faithfull man by faith onely in Christ may raise vppe him selfe and conceaue such sure and sound consolation that he shall not neede to feare the deuill sinne death or any euils And although the Deuill set vpon him with all might and maine and goe about with all the terrours of the world to oppresse him yet he conceaueth good hope euen in the middes therof and thus he sayth Sir Deuill I feare not thy threatninges terrours for ther is one whose name is Iesus Christ in whom I beleue he hath abolished the law condemned sinne vanquished death and destroyed hell and he is thy Tormentor O Satan for he hath bouÌ„d thee and holdeth thee captiue to the end that thou shouldest no more hurt me or any that beleueth in him This faith the Deuill can not ouercome but is ouercome of it For this is the victorie sayth S. Iohn that ouercometh the vvorld euen our faith Who is it that ouercometh the world but he which beleueth that Iesus is the sonne of God Paule therfore through a vehement zeale and indignatioÌ„ of spirit calleth grace it selfe the lawe which notwithstanding is an exceding inestimable libertie of grace which we haue in Christ Iesu Moreouer he geueth this opprobrious name vnto the law for our consolation to let vs vnderstand that there is a new name geuen vnto it to witte that it is not now aliue any more but dead and condemned And here which is a pleasant sight to behold he bringeth forthe the lawe and setteth it before vs as a theefe and a robber which is already condemned and adiudged to death For he describeth it as it were a prisoner hauing both handes and feete fast bound and all his power taken away so that it can not exercise his tyrannie that is to say it can not accuse and condemne any more And with this most pleasaunt sight he maketh it odious and contemptible to the conscience so that now he which beleueth in Christ dare boldly and with a holy pride triumph ouer the lawe after this maner I am a sinner If thou canst doe any thing against me O lawe nowe doe thy worst So farre of is it then that the law is now terrible vnto him which doth beleue Since Christ is risen from death why should he nowe feare the graue Since Peter is deliuered from the prison why should he now feare it When the maiden was at the point of death then might she in deede feare the bedde but being now reised vp why should she feare it In like maner why should a Christian which enioyeth and possesseth Christ by faith feare the law True it is that he feeleth the terrours of the law but he is not ouercome of them but staying vpon the libertie which he hath in Christ he saith I heare thee murmuring O law that thou wouldest accuse and condemne me but this troubleth me nothing at all Thou art to me as the graue was vnto Christ For I see that thou art fast bound hand and foote and this hath my lawe done What law is that libertie which is called the law not because it bindeth me but because it bindeth my law The law of the ten commaundements did bind me But against that law I haue an other law euen the law of grace which notwithstanding is to me no law neither doth it bind me but setteth me at liberty And this is a law against that accusing and condemning law which law it so bindeth that it hath no power to hurt me any more So against my death which bindeth me I haue an other death that is to say life which quickneth me in Christ and this death looseth and freeth me from the bondes of my death and with the same bondes 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 it selfe Thus Christ with most sweete names is called my law my sinne my death against the law against sinne against death wheras in very deede he is nothing els but meere libertie righteousnes life and euerlasting saluation And for this cause he is made the law of the law the sinne of sinne the death of death that he might redeme me from the curse of the law iustifie me and quicken me So then whiles Christ is the lawe he is also libertie whiles he is sinne he is righteousnes and whiles he is death he is life For in that he suffered the law to accuse him sinne to condemne him and death to deuoure him he abolished the law he condemned sinne he destroied death he iustified and saued me So is Christ the poison of the law sinne and death and the remedy for the obtaining of libertie righteousnes and euerlasting life This maner of speach which

Paule here vseth and is proper vnto him alone is full of consolation Likewise in the .7 chapter to the Romaines he setteth the law of the spirite against the law of the meÌ„bers And because this is a straunge and a maruelous manner of speaking therfore it entreth more easily into the mind and sticketh faster in the memorie Moreouer when he saith I through the lavv am dead to the lavv it soundeth more swetely then if he should say I through libertie am dead to the law For he setteth before vs as it were a certaine picture as if the law were fighting against the law As though he should say O law if thou canst accuse me terrifie me and bind me I will set aboue and against thee an other law that is to say an other tormentor which shall accuse thee bind thee and triumph ouer thee WheÌ„ thou art thus bound and suppressed then am I at libertie So then grace is a law not to me for it bindeth me not but to my law which this law so bindeth that it can not hurt me any more Thus Paule goeth about to draw vs wholy from the beholding of the law sinne death all other euils and to bring vs vnto Christ that there we might behold this ioyfull conflict to witte the law fighting against the law that it may be to me libertie sinne against sinne that it may be to me righteousnes death against death that I may obtaine life Christ fighting against the Deuill that I may be the child of God and destroying hell that I may enioy the kingdome of heauen Verse 19. That I might liue vnto God. That is to say that I might liue before god Ye see then that there is no life vnlesse ye be without the law yea vnlesse ye be vtterly dead vnto the law I meane in conscience Notwithstanding in the meane season as I haue often said so long as the body liueth the flesh must be exercised with lawes and vexed with exactions and penalties of lawes as were the Egyptians But the inward man not subiect to the law but deliuered and freed from it is a liuely iust and holy person not of himselfe but in Christ because he beleueth in him as foloweth Verse 20. I am crucified vvith Christ This he addeth to declare that the law is a deuourer of the law Not onely saith he I am dead to the law through the law that I may liue to God but also I am crucified with Christ But Christ is Lord ouer the law because he is crucified and dead vnto the law Therfore am I also Lord ouer the law for I likewise am crucified and dead vnto the lawe for as much as I am crucified and dead with Christ By what meanes By grace and faith Through this faith because I am nowe crucified and deade vnto the law therfore the law looseth all his power which it had ouer me euen as it hath lost all his power which it had ouer Christ Wherfore euen as Christ himselfe was crucified to the law sinne death and the Deuill so that they haue no further power ouer him euen so I through faith being now crucified with Christ in spirite am crucified and deade to the law sinne death and the Deuill so that they haue no further power ouer me but are now crucified and deade vnto me Paule 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 Wherof Peter speaketh in his 1. epistle and .2 chapter Christ suffered for vs saith he leauing vnto vs an example that vve should follovv his steppes But he speaketh here of that high crucifying wherby sinne the deuil and death are crucified in Christ not in me Here Christ Iesus doth all himselfe alone But I beleuing in Christ am by faith crucified also with Christ so that all these things are crucified and dead vnto me Verse 20. Thus I liue I speake not so saith he of my death and crucifying as though I now liued not Yea I liue for I am quickned by this death and crucifying through the which I die That is for as much as I am deliuered from the law sinne and death I now liue in deede Wherfore that crucifying and that death wherby I am crucified and dead to the law sinne death and all euils is to me resurrection and life For Christ crucifieth the Deuill he killeth death condemneth sinne and bindeth the law and I beleuing this am deliuered from the law sinne death and the Deuill The law therfore is bound dead and crucified vnto me I againe am bound dead crucified vnto it Wherfore euen by this death and crucifying that is to say by this grace or liberty I now liue Here as before I haue sayd we must obserue Paules maner of speaking He saith that we are dead and crucified to the law where as in very deede the law it selfe is dead and crucified vnto vs. But this maner of speach he vseth here of purpose that it may be the more sweete and comfortable vnto vs For the law which notwithstanding continueth liueth and reigneth in the whole world which also accuseth and condemneth all men is crucified and dead vnto those onely which beleue in Christ and therfore to them alone belongeth this glory that they are dead to sinne hell death and the Deuill Verse 20. Yet novv not I. That is to say not in mine owne person nor in mine owne substance Here he plainly sheweth by what meanes he liueth And he teacheth what true Christian righteousnes is namely that righteousnes wherby Christ liueth in vs and not that which is in our person Therefore when we speake of Christian righteousnes we must vtterly reiect the person And here Christ and my conscience must become one body so that nothing remaine in my sight but Christ crucified and raised from the dead But if I behold my selfe only and set Christ aside I am gone For by and by I fall into this cogitation Christ is in heauen and thou art on the earth how shalt thou now come vnto him Forsoth I will liue holily and doe that which the law requireth so shall I enter into life Here returning to my selfe and considering what I am what I ought to be and what I am bound to doe I lose Christ out of sight who is my righteousnes and life Who being lost there is no counsell nor succour now remaining but certaine desperation and destruction must needes follow And this is a common euil among men For such is our misery that when tentation or death cometh by and by setting Christ aside we consider our owne life past and what we haue done Here except we be raised vppe againe by faith we must needes perish Wherefore we must learne in such conflicts terrours of conscience forgetting our selues and setting the law our life past and all our works

apart which driue vs to the consideration of our selues onely to turne our eies wholy to that brasen serpent Christ Iesus crucified assuredly beleue that he is our righteousnes and life not fearing the threatnings and terrours of the law sinne death and the iudgement of god For Christ on whom our eies are fixed in whom we liue who also liueth in vs is Lord and conquerour of the law sinne death and all euils In whom most certaine and sure consolation is set forth vnto vs and victory geuen Verse 20. Thus I liue yet not I novv but Christ liueth in me Wher he saith Thus I liue he speaketh it as it were in his owne person Therfore he by and by correcteth himselfe saying yet not I now That is to say I liue not now in mine owne person but Christ liueth in me In deede the person liueth but not in himselfe nor for his owne cause nor for any thing that is in him But who is that I of whom he sayeth yet not I. This I is he which hath the lawe and is bound to doe the workes therof who also is a certaine person seperate from Christ This person Paule reiecteth For as he is seperate from Christ he belongeth to death and hell Therfore he sayeth Novve not I but Christ liueth in me He is my forme my furniture and perfection adorning and beutifying my faith as the colour the cleare light or the whitnes do garnish and beutifie the wall Thus are we constrained grossely to set forth this matter For we can not spiritually conceaue that Christ is so nerely ioyned vnited vnto vs as the colour or whitenes are vnited vnto the wall Christ therfore sayth he thus ioyned and vnited vnto me and abiding in me liueth this life in me which I now liue yea Christ him selfe is this life which I now liue Wherefore Christ and I in this behalfe are both one Now Christ liuing in me abolisheth the lawe condemneth sinne and destroyeth death for it can not be but at his presence all these must nedes vanish away For Christ is euerlasting peace consolation righteousnes and life and to these the terrour of the law heauines of mind sinne hell and death must nedes geue place So Christ liuing and abiding in me taketh away and swalloweth vp all euils which vexe and afflict me This vnion or coniunction then is the cause that I am deliuered from the terrour of the law and sinne am seperate from my self and translated vnto Christ and his kingdom which is a kingdom of grace righteousnes peace ioy life saluation eternal glory Thus I now abiding and dwelling in him what euill is there that can hurt me In the meane season the old man abideth without and is subiecte to the lawe but as concerning iustification Christ and I must be entierly conioyned and vnited together so that he may liue in me and I in him And this is a wonderful maner of speech Now because Christ liueth in me therefore looke what grace righteousnes life peace and saluation is in me it is his and yet notwithstanding the same is mine also by that vnseparable vnion and coniunction which is throughe Faithe by which Christe and I are made as it were one bodye in spirite For as much then as Christ liueth in me it foloweth that as I must nedes be with him pertaker of grace righteousnes life and eternall saluation so the lawe sinne and death can haue no place in me yea the lawe is crucified and swallowed vp of the lawe sinne of sinne and death of death Thus Paule goeth about to draw vs from the beholding of our selues the law workes and to plant in vs true faith in Christ so that in the matter of iustification we should thinke vpon nothing else but grace separating the same farre from the law and works which in this matter ought to haue no place Paule hath his peculiar phrase or kind of speach which is not after the maner of men but diuine and heauenly nor vsed of the Euangelistes or of the rest of the Apostles sauing only of Iohn who also is wont sometimes so to speake And if Paule had not first vsed this phrase and set forth the same vnto vs in plaine words the very Saincts theÌ„selues durst not haue vsed it For it seemeth a very straunge and a monstrous maner of speaking thus to say I liue I liue not I am dead I am not dead I am a sinner I am not a sinner I haue the law I haue not the law Which phrase is sweete and comfortable to all those that beleue in Christ For in that they behold themselues they haue both the law and sinne but in that they looke vnto Christ they are dead to the law and haue no sinne If then in the matter of iustification thou separate the person of Christ from thy person then art thou in the law thou abidest in the law thou liuest in the law and not in Christ and so thou art condemned of the law and dead before God. For thou hast that faith which as the Sophisters dreame is furnished with charitie Thus I speake for examples sake For there was neuer any one found that was saued by this faith And therfore what things soeuer the Sophisters haue written touching this faith are nothing els but vaine toyes and meere deceites of Sathan But let vs graunt that such there be as haue this faith yet are they not therfore iustified For they haue but an historicall Faith concerning Christ which the Deuill also and all the wicked haue Faith therfore must be purely taught namely that thou art so entirely and nerely ioyned vnto Christ that he and thou are made as it were one person so that thou maiest boldly say I am now one with Christ that is to say Christes righteousnes victory and life are mine And again Christ may say I am that sinner that is his sinnes and his death are mine because he is vnited and ioyned vnto me I vnto him For by faith we are so ioyned together that we are become one flesh one bone Eph. 5. 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 neare together then the husband is coupled to his wife This faith therfore is not an idle qualitie but the excellencie therof is such that it vtterly confoundeth these foolish dreames of the Sophisters touching their formed faith and counterfeit charitie their merits workes and worthines These things I would gladly set forth more amply if by any meanes I could Hitherto we haue declared this to be the first argument of Paule that either Christ must needes be the minister of sinne or els the lawe doth not iustifie when he had finished this argument he set forth himselfe for an example saying that he was dead vnto that old law by a certaine new law Now he

god This which I now speake springeth out of an other fountaine then that which thou heardest of me before Paule before his conuersion spake with the same voice and toung wherwith he spake afterwards But his voice and his toung were then blasphemous and therfore he could speake nothing els but blasphemies abhominations against Christ and his Church After he was conuerted he had the same flesh the same voice and toung which he had before and nothing was chaunged but his voice and his toung then vttered no blasphemies but spirituall and heauenly words to witte thanks geuing and the praise of God which came of faith the holy Ghost So then I liue in the flesh but not of the flesh or after the flesh but in the faith of the sonne of God. Hereby we may plainly see whence this spirituall life cometh which we haue not of our selues but of an other which the natural man can in no wise vnderstand for he knoweth not what maner of life this is He heareth the wind but whence it cometh or whither it goeth he knoweth not He heareth the voice of the spirituall man he knoweth his face his maners and his gestures but he seeth not whence these workes which are not now wicked and blasphemous as before but holy and godly or whence these motions and actions doe come For this life is in the heart by Faith where the flesh is killed and Christ raigneth with his holy spirite who now seeth heareth speaketh worketh suffereth and doth all other things in him although the flesh doe resist To coÌ„clude this is not the life of the flesh although it be in the flesh but of Christ the sonne of God whom the Christian possesseth by faith Verse 20. VVho loued me and gaue him selfe for me Here haue ye the true meane of iustification and a perfect example of the assuraunce of faith set before your eyes He that can with a firme constaÌ„t faith say these words with Paule I liue by Faith in the sonne of God vvho hath loued me geuen him selfe for me is happie in deede And euen with these wordes Paule taketh away the whole righteousnes of the lawe and workes as afterwardes we will declare But we must diligently wey and consider these wordes The sonne of God hath loued me and geuen him selfe for me It was not I then that first loued the sonne of God and deliuered my selfe for him as the Sophisters dreame that they loue the sonne of God and deliuer theÌ„selues for him For they teach that a man expuris naturalibus that is of his owne pure naturall strength can do meritorious works before grace loue God Christ aboue all things These felowes preuent the loue of God and Christ for they doe that which lieth in them as they are wont to say that is they doe not onely kepe the commaundements but they doe also the workes of supererogation sell the ouerplus of their merites to laimen so as they imagine they deliuer them selues for Christes sake whereby they saue both themselues others turning the words of Paule cleane contrary and saying we haue loued Christ and geuen our selues for him Thus whiles the wicked being puffed vp with the wisedom of the flesh imagine that they doe what in them lieth that they loue God and deliuer them selues for Christ what doe they else but abolish the gospel deride deny and blaspheme Christ yea spit vpon him tread him vnder foote They confesse in wordes that he is a iustifier and a Sauiour but in very deede they take from him the power both to iustifie and saue and geue the same to their owne wilworkes ceremonies and deuotions This is to liue in their owne righteousnes and workes and not in the faith of the sonne of God. This is not then the true meanes to attaine iustification to do that which in thee lieth as the Sophisters and Scholedoctours doe teache which affirme that if a man do what in him lieth God wil vndoubtedly geue vnto him his grace But this saying may not be straitly vrged say they For if we doe those works which may be approued by the iudgement of any good man it is enough for then grace shall surely follow because god in that he is good and iust must needes geue grace as a recompence for such good works And hereof cometh this verse Vitra posse viri non vult Deus vlla requiri That is God vvill no more require of man then of him selfe performe he can In dede this is a good saying if it be vsed rightly in place coÌ„uenient that is in the gouernment of coÌ„mon weales or families And if I being in the kingdome of reason do execute the office of a magistrate or gouerne a family doing that in me lieth I am excused This kingdom hath his bouÌ„ds and limites to the which also these sayings doe pertaine To doe what in vs lieth To doe as much as we are able But the Sophisters apply these sayings to the spirituall kingdome wherin a man can do nothing els but sinne for he is sold vnder sinne But in externall things such I meane as pertaine to ciuill and houshould gouernment he is not a seruaunt but a Lord and a ruler Wherfore they haue done wickedly in applying these sentences to the church which properly pertaine to the gouernment of common weales families For the kingdome of mans reason and the spirituall kingdome must be separate farre asunder Moreouer they say that nature is corrupt but the qualities of nature notwithstanding are sound and vncorrupt which also they attribute euen vnto Deuils Vpon this grouÌ„d they reason after this maner If the naturall qualities of man be sound and vncorrupt then is his vnderstanding and his will souÌ„d and vncorrupt and so consequently all other qualities of nature are pure and perfecte in him To knowe these things it is necessary for you that ye may hold the sinceritie of the doctrine of faith Where they say then that the naturall qualities of man are sound and vncorrupt and therof do inferre that a maÌ„ is able of him selfe to fulfil the law and to loue God with al his heart applying these qualities to the spirituall kingdome I deny the consequence And here I make a distinction betwene the naturall and the spirituall qualities which they confound and mingle together I say that the spirituall qualities are not sound but corrupt yea vtterly quenched through sinne both in man and deuill so that there is in them nothing els but corrupt vnderstanding and a will continually striuing against the will of God which can thinke nothing els but that which is altogether against god Notwithstanding I graunt that the naturall qualities are vncorrupt But what qualities are they That a man being drowned in sinne and iniquitie and a bondslaue of Satan hath will reason and power notwithstaÌ„ding to execute the office of a magistrate to gouerne a family

to guide a shippe to build a house and to doe such other things as are subiect vnto man for these things are not taken from him We doe not then denie but that these sentences are true in the corporall kingdom But if ye wrest them to the spirituall kingdom I vtterly deny them for there as I said we are cleane ouerwhelmed and drowned in sinne Whatsoeuer is in our wil is euil whatsoeuer is in our vnderstanding is errour Wherefore in spirituall matters man hath nothing but darknes errours ignoraunce malice and peruersenes both of wil and vnderstanding How then should he worke well fulfill the lawe and loue God Wherfore Paule sayth here that Christ first began and not we He euen he sayth Paule loued me gaue him selfe for me As if he said He found in me no good will or right vnderstaÌ„ding but this good Lord had mercy vpon me He saw me to be nothing els but wicked going astray contemning God and flying from him more and more yea rebelling against God taken led and caryed away captiue of the deuill Thus of his mere mercy preuenting my reason my wil and my vnderstanding he loued me and so loued me that he gaue him selfe for me to the ende that I might be freed from the law sinne the deuill death Againe these wordes The sonne of God hath loued me and geuen him selfe for me are mightie thuÌ„drings and lightnings from heaueÌ„ against the righteousnes of the law all the works therof So great so horrible wickednes errour darknes and ignorance was in my wil and vnderstanding that it was vnpossible for me to be rauÌ„somed by any other meanes then by such an inestimable price Why do we then vauÌ„t of the soundnes of nature of the rule of reason of free will and of doing what in vs lieth Why do I offer vnto god being angry with me who as Moses sayth is a coÌ„suming fire this my rotten stubble and straw yea horrible sinnes claime of him to reward me with grace euerlasting life for them since here I learne such wickednes to lie lurkiÌ„g in my nature that the whole world all creatures therin were not able to counteruaile the indignation of God but that the very sonne of God him selfe must needes be deliuered for the same But let vs consider well this price and let vs behold this captiue deliuered as Paule sayth for me the sonne of God I meane and we shal see him without all comparison to excede excell all creatures What wilt thou doe when thou hearest the Apostle say that such an inestimable price was geuen for thee Wilt thou bring thy cowle thy shauen crowne thy chastitie thy obedience thy pouertie thy works thy merites What shall all these doe Yea what shall the law of Moses auaile What shall the works of all men all the suffering of the Martyrs profite thee What is the obedience of all the holy angels in comparison of the sonne of God deliuered and that most shamefully euen to the death of the crosse so that there was no droppe of his most precious bloud but it was shedde and that for thy sinnes If thou couldest rightly consider this incomparable price thou shouldest hold as accursed all these ceremonies vowes works and merites before grace and after and throw them all downe to hell For it is an horrible blasphemy to imagine that there is any worke wherby thou shouldest presume to pacifie God since thou seest that ther is nothing which is able to pacifie him but this inestimable price euen the death bloud of the sonne of god one drop wherof is more precious then al the creatures in the world Verse 20. For me Who is this me Euen I wretched and damnable sinner so dearly beloued of the sonne of God that he gaue himselfe for me If I then through works or merites could haue loued the sonne of God and so come vnto him what needed he to deliuer himselfe for me Hereby it appereth how coldly the Papistes handled yea how they vtterly neglected the holy scriptures and doctrine of faith For if they had considered but onely these words that it behoued the sonne of God to be geuen for me it had bene vnpossible that so many monstrous sectes should haue spronge vp amongest them For faith would by and by haue aunswered why doest thou choose this kind of life this religioÌ„ this worke Doest thou this to please God or to be iustified therby Doest thou not heare O thou wretch that the sonne of God shed his bloud for thee Thus true fayth in Christ would easilie haue withstande all maner of sectes Wherefore I say as I haue often times said that there is no remedie against Sectes or power to resist them but this onely article of Christian righteousnes If we lose this article it is impossible for vs to withstand any errours or Sectes As we may see at this daye in the phanaticall spirites the Anabaptistes and such like who being fallen away from this article of iustification will neuer cease to fall erre and seduce vntill they come to the fulnes of all iniquitie There is no dout but they will raise vp innumerable sectes and still deuise new workes But what are al these things though they haue neuer so goodly a shew of holines if ye compare them to the death and bloud of the sonne of God vvho gaue himselfe for me Consider well I pray you who this sonne of God is how glorious he is how mightie he is What is heauen and earth in comparison of him Let all the Papistes and all the authors of sectes yea though the whole world take their part be throwne downe into hell withall their righteousnes workes and merits rather then the truth of the Gospell should be blemished and the glory of Christ perish What meane they they then to bragge so much of workes and merits If I being a wretched and a damned sinner could be redemed by any other price what needed the sonne of God to be geuen for me But because there was no other price either in heauen or in earth but Christ the sonne of God therefore it was most necessary that he should be deliuered for me Moreouer this he did of inestimable loue For Paule sayth vvhich loued me Wherfore these wordes vvhich loued me are full of faith And he that can vtter this litle word Me and apply it vnto him selfe with a true and constant faith as Paule did shal be a good disputer with Paule against the lawe For he deliuered neither shepe oxe golde nor siluer but euen God him selfe entierly and wholy for me euen for me I say a miserable and wretched sinner Nowe therefore in that the sonne of God was thus deliuered to death for me I take comfort and applie this benefite vnto my selfe And this maner of applying is the right force of faith in deede These wordes which are the pure preaching of grace and Christian

which they could not denie Verse 2. This onely vvould I learne of you Receaued ye the spirite by the vvorkes of the lavv or by the hearing of faith preached He speaketh these words with a certaine indignation and contempt of the false Apostles If I had nothing els against you but euen your owne experience saith he yet haue I enough As if he should say Goe to now aunswere me I pray you which am your scholler for ye are so sodainly become doctors that ye are now my masters and teachers Receaued ye the holy ghost by the vvorkes of the lavv or by the preaching of the gospell With this argument he so conuinceth them that they haue nothing to replie againe For their owne experieÌ„ce is altogither against them to wit that they had receaued the holy ghost not by the works of the law but by the preaching of the gospel Here againe I admonish you that Paule speaketh not onely of the ceremoniall lawe but of the whole lawe For he groundeth his argument vpon a sufficient diuision If he should speake but only of the ceremoniall lawe it were no sufficient diuision It is therefore a double horned argument standinge vpon two partes whereof the one must needes be true and the other false That is either ye haue receaued the holy Ghost by the law or by the hearing of faith If it be by the lawe then is it not by the preaching of faith If it be by the preaching of faith then is it not by the law There is no meane 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 iustification But to come to iustification there is no other way but either the voice of the Gospell or the voice of the law Wherefore the lawe is here taken generally as wholy separate from the Gospell But it is not onely the ceremoniall lawe that is separate from the Gospell but also the morall law or the ten commaundementes therfore Paule speaketh here of the whole lawe His argument therfore is grounded vpon a sufficient distinction after this sort Tell me sayth he Receaued ye the holy ghost by the vvorkes of the lavve or by the preaching of the Gospell Answere me to this Ye can not say that this was done by the lawe For so long as ye were vnder the lawe and did the workes therof ye neuer receaued the holy ghost In deede ye taught and heard the lawe of Moses euery Sabboth but it hath not bene heard or seene that euer the holy ghost was geuen to any either teacher or learner through the preaching of the lawe Moreouer ye haue not onely taught and heard the lawe but also ye haue laboured with all your power to performe the same by your workes wherby ye should most of all haue receaued the holy ghost if he had bene geuen by the lawe seing ye were not onely teachers and learners but also doers of the law and yet ye cannot shew me that this was done at any time But as soone as the hearing of faith or the gospell came vnto you by and by ye receaued the holy Ghost by the only hearing of faith before ye had done any worke or shewed any frute of the gospell For as Luke witnesseth in the Actes at the onely preaching of Peter and Paule the holy ghost came vpon those vvhich hearde the vvord through vvhome also they receaued diuers giftes so that they spake vvith nevve tonges It is manifest therefore that by the onely preaching of faith ye receaued the holy ghost before ye did any good worke or brought forth any frutes of the gospell On the other side the accomplishing of the lawe neuer brought the holy ghost much lesse could the onely hearing of the lawe doe it Therfore not onely the hearing of the lawe but that affection and zeale also wherby ye goe about to performe the lawe by your workes is vtterly vnprofitable Wherefore although a man attempt to doe all things that is to say although he haue a zeale of God and with all endeuour goe about to be saued by the lawe and exercise him selfe day and night in the righteousnes therof notwithstanding he doth but labour and consume himselfe in vaine For they that are ignorant of the righteousnes of God seeke to establish their owne righteousnes as Paule sayth in an other place are not subiect to the righteousnes of God. Againe Israell vvhich follovved the lavv of righteousnes attained not to the lavve of righteousnes c. Now Paule speaketh here of the manifestation of the holy ghost in the primatiue church For the holy ghost came downe in a manifest likenes vpon those that did beleue and by this signe did plainly witnes 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 haue come downe vpon them The argument of that booke which containeth the Actes of the Apostles We must therefore diligently consider the force of this argument which is so often repeated in the Acts. Which booke is written to confirme and establish this argument For it teacheth nothing else but that the holy Ghost is not geuen by the lawe but by the hearing of the gospell For when Peter preached the holy ghost forthwith fel vpon all those that heard him and in one day three thousand which were present at the preaching of Peter beleeued receaued the holy ghost Act. 2. So Cornelius receaued the holy ghost not by his almes which he gaue but when Peter had opened his mouth and was yet in speaking the holy Ghost fell vpon all them which with Cornelius heard the worde Act. 10. These are manifest arguments experiences and diuine workes which can not deceaue vs. And Luke wryteth of Paule in the 15. of the Actes that where he had preached the gospell together with Barnabas among the Gentiles and was returned to Ierusalem he set him selfe against the Phariseis and disciples of the Apostles which vrged circumcision and the keping of the law as necessary to saluation whose mouthes he so stopped saith Luke in shewing what things he and Barnabas had done amongest the Gentiles that the whole church was amazed at the hearing therof especially whan they heard that God had wrought so many and so greate miracles and wonders by them among the Gentiles and when they which bare a zeale to the lawe did greatly wonder how it could be that the vncircuÌ„cised Gentiles not doing the law nor the workes therof nor hauing the righteousnes of the law should notwithstanding attaine to this grace to be iustified and receaue the holy Ghost as well as the Iewes that were circumcised here Paule and Barnabas did alledge nothing els but manifest experience wherwith they were so confounded that they had nothing

that we thought those works which men had deuised not onely without the will of God but also contrary to his commaundement to be much better then those which the magistrate the houshoulder the childe the seruaunte did at the commaundement of God. Doubtles we ought to haue learned by the word of God that the religious orders of the Papistes which onely they call holy are wicked since there is no commaundement of God at al or testimony in the holy scriptures approuing the same Contrariwise other orders of life which haue the word and warrant of God are holy ordained of god But we were then wrapped in such horrible darkenes that we could not truely iudge of any thing But now at the appearing of the cleare light of the Gospell all kindes of life in the world are vnder our iudgement which is most certaine infallible We may boldly pronounce out of the word of God that the condition of seruauntes which before the world is most vile is farre more acceptable vnto God then all the religious orders of the Papistes For by his word he commendeth approueth and setteth forth the state of seruauntes and so doth he not the orders of Monkes Friers and such other Therfore this argument grounded vpon experience ought to stand in much force with vs also For although diuers men in popery wrought sundry and diuers works both great and painefull yet could they neuer be sure what was the will of God towards them but they were alwaies in doubt they could neuer attaine to the knowledge of God of themselues of their calling nor felte the testimony of the spirite in their heartes But now that the truth of the Gospell appeareth they are fully instructed by the onely hearing of faith in all these things It is not without cause that I doe so largely intreate of these matters For it seemeth to mans reason but a light and a small matter to purchase the holy ghost by the onely hearing of faith and that nothing els is required of vs but that we setting a parte all our works should geue our selues onely to the hearing of the Gospell Mans hearte doth not vnderstand nor beleue that so greate a price namely the holy Ghost is geuen by the onely hearing of faith but reasoneth after this sorte Forgeuenes of sinnes deliueraunce from death the geuing of the holy Ghost of righteousnes and euerlasting life are greate things therfore if thou wilt obtaine these inestimable benefites thou must performe some other greate and weighty matter This opinion the deuill doth wel like and approue also encreaseth the same in the heart Therfore when reason heareth this Thou caÌ„st doe nothing for the obtaining of sinnes but must onely heare the word of God by and by it crieth out saith Fie thou makest too small a count of the remission of sinnes c. So the inestimable greatnes of the gift is the cause that we can not beleue it and because this incomparable treasure is freely offered therfore it is despised But this must we learne that forgeuenes of sinnes Christ and the holy Ghost are freely geuen vnto vs at the onely hearing of faith preached notwithstanding our horrible sinnes and demerits And we must not wey how greate the thing is that is geuen and how vnworthy we are of it for so should the greatnes of the gift our vnworthines terrefie vs but we must thinke that it pleaseth God freely to geue vnto vs this vnspeakeable gifte vnto vs I say which are vnworthy as Christ in Luke sayeth Feare not litle flocke for it is your fathers pleasure to geue vnto you Loe to geue vnto you saith he a kingdome To whom To you vnworthy which are his litle flocke If I then be litle and the thing great nay rather of all things the greatest which God hath geuen vnto me I must thus thinke that he also is great and onely greate which geueth it If he offer it and will geue it I consider not mine owne sinne vnworthines but his fatherly good will towardes me which is the geuer and I receaue the greatnes of the gift with ioy and gladnes am thankful for so inestimable a gifte geuen freely vnto me to me I say vnworthy by the hearing of faith Here againe foolish reason is offended and reproueth vs saying Where ye teach men to do nothing at all for the obtaining of so greate and vnspeakeable a gift but to heare the word of God this seemeth to tend to the greate contempt of grace and to make men secure idle and dissolute so that they slacke their handes and doe no good at all Therfore it is not good to preach this doctrine for it is not true but men must be vrged to labour and to exercise themselues vnto righteousnes and then shall they obtaine this gift This selfe same thing the Pelagians in times past obiected againste the Christians But heare what Paul saith in this place Ye haue receaued the holy Ghost not by your owne labour and trauell not by the workes of the law but by the hearing of faith Briefely heare what Christ himselfe saith and what he aunswereth to Martha being very carefull and hardly bearing that her sister Marie sitting at the feete of Iesus and hearing his worde should leaue her to minister alone Martha Martha saith he thou carest and art troubled about many things but one thing is needefull Marie hath chosen the good parte vvhich shall not be taken from her A man therfore is made a Christian not by working but by hearing Wherfore he that will exercise himselfe to righteousnes let him first exercise himselfe in hearing the gospel Now when he hath heard and receaued the Gospell let him geue thankes to God with a ioyfull and a glad hearte and afterwardes let him exercise him selfe in those good workes which are commaunded in the lawe so that the lawe and workes may follow the hearing of faith So may he quietly walke in the light which is Christ and boldely choose and doe works not hypocriticall but good workes in deede such as he knoweth to please God and to be commaunded of him and contemne all those hypocriticall shadowes of freewill workes Our aduersaries thinke that faith whereby we receaue the holy Ghost is but a light matter but how high and harde a matter it is I my selfe doe finde by experience and so doe all they which with me doe earnestly embrace the same It is soone saide that by the onely hearing of faith the holy Ghost is receaued but it is not so easily heard laied holde on beleued and retained as it is said Wherefore if thou heare of me that Christe is that Lambe of God sacrificed for thy sinnes see also that thou heare it effectually Paule purposely calleth it the hearing of faith and not the worde of faith although there be small difference that is such a word as thou hearing doest beleue

be cleane deliuered from them by death Let Christians learne with all diligence to vnderstand this article of Christian righteousnes And to this ende let them reade Paule and reade him againe both often and with greate diligence and let them compare the first with the last yea let them compare Paule wholy and fully with himselfe then shall they finde it to be true that Christian righteousnes consisteth in these two things faith which geueth glorie vnto God and Gods imputation For faith is weake as I haue said therfore Gods imputation must needes be ioyned withall that is to say that God will not lay to our charge the remnant of sinne that he will not punish it nor condemne vs for it but that he will couer it and wil frely forgeue it as though it were nothing at all not for our sake neither for our worthines and workes but for Iesus Christes sake in whom we beleue Thus a Christian man is both righteous and a sinner holy and prophane an enemy of God and yet a childe of god These contraries no Sophister will admit for they know not the true manner of iustification And this was the cause why they would haue men to worke well so loÌ„g vntil they should feele no sinne at all in theÌ„ and therby they gaue occasioÌ„ to many which striuing with al their endeuour to be perfectly righteous yet not able to attaine therevnto to become starke madde And an infinite number also of those which were the authors of this wicked opinion at the pointe of death were driuen into desperation Which thinge had happened vnto me also if Christ had not mercifully looked vpon me and holpen me out of this errour On the otherside we teach and comfort the afflicted sinner after this maÌ„ner Brother it is not possible for thee to become so righteous in this life that thou shouldest feele no sinne at all that thy body should be cleare like the Sunne without spotte or blemish but thou hast as yet wrinkles and spots yet art thou holy notwithstanding But thou wilt say How can I be holy when I haue and feele sinne in me I aunswere in that thou doest feele and acknowledge thy sinne it is a good tokeÌ„ geue thanks vnto God despaire not It is one steppe to health when the sicke man doth acknowledge and confesse his disease But how shall I be deliuered from sinne Runne to Christ the Phisition which healeth them that are broken in hearte and saueth sinners Follow not the iudgement of reason which telleth thee that he is angry with sinners but kill reason and beleue in Christ If thou beleue thou art righteous because thou geuest glory vnto God that he is almighty merciful true c theÌ„ doest thou iustifie praise god To be briefe thou yeldest vnto him his diuinitie and al things else The sinne which remaineth in thee is not laid to thy charge but is pardoned for Christs sake in whom thou beleuest who is perfectly iust whose righteousnes is thy righteousnes and thy sinne is his sinne Here we see that euery Christian is an high Priest for first he offereth vp and killeth his owne reason and the wisedome of the flesh Then he geueth glory to God that he is righteous true patient pitifull and merciful .. And this is that daily sacrifice of the new testament which must be offered euening and morning The euening sacrifice is to kill reason The morning sacrifice is to glorifie god Thus a Christian daily and continually is occupied in this double sacrifice and in the exercise therof And no man is able to set forth sufficiently the excellencie and dignitie of this Christian sacrifice This is therefore a straunge and a wonderfull definition of Christian righteousnes that it is the imputation of God for righteousnes or vnto righteousnes because of our faith in Christ or for Christs sake When the popish Scholemen heare this definition they laugh at it For they imagine that righteousnes is a certaine quality powred into the soule and afterwards spread into all the partes of man They can not put away the vaine imaginations of reason which teacheth that a right iudgement and a good wil or a good intent is true righteousnes This vnspeakeable gifte therefore excelleth all reason that god doth account and acknowledge him for righteous without workes which embraceth his sonne by faith alone who was sent into the world was borne suffered and was crucified for vs. This matter as touching the words is easie to wit that righteousnes is not essentially in vs but without vs in the grace of God onely in his imputation and that there is no essentiall substance of righteousnes in vs besides that weake faith or first frutes of faith whereby we haue begon to apprehend Christ and yet sinne in that meane time remaineth verely in vs but in very deede it is no such smal or light matter but earnest of weighty importance For Christ which was geuen for vs and whom we apprehend by faith hath done no small thing for vs neither hath he dalied with vs but as Paule said before He hath loued vs and geuen him selfe in very deede for vs He vvas made accursed for vs c. And this is no vaine speculation that Christ was deliuered for my sinnes and was made accursed for me that I might be deliuered from euerlasting death Therfore to apprehend that Sonne by faith and with the heart to beleue in him geuen vnto vs and for vs of God causeth that God doth account that faith although it be vnperfect for perfect righteousnes And we are altogether in an other world farre from reason where we dispute not what we ought to doe or with what works we may deserue grace and forgeuenes of sinnes but we are here in a matter of high and heauenly diuinitie where we doe heare this Gospell or glad tidings that Christ died for vs and that we beleuing this are counted righteous though sinnes notwithstanding do remain in vs and that horrible sinnes So our Sauiour Christ also defineth the righteousnes of faith The father saith he loueth you Wherfore doth he loue you Not because ye were Phariseis vnreproueable in the righteousnes of the law circumcised or because ye did good works and fasted c but because I haue chosen you out of the world ye haue done nothing but that ye haue loued me and beleued that I came out from the father This obiect I being sent from the father into the world pleased you And because you haue apprehended and embraced this obiect therfore the father loueth you and therefore ye please him And yet notwithstanding in an other place he calleth them euil and coÌ„maundeth them to aske forgeuenes of their sinnes These two things are quite contrary to wit that a Christian is righteous and beloued of God and yet notwithstanding he is a sinner For God caÌ„not deny his owne

carnall generation had any prorogatiue or could haue made children to Abraham is shut out and yet the scripture saith In Isaac shall thy seede be called The second is of Esau and Iacob who when they were as yet in their mothers wombe and had done neither good nor euill it was said The elder shall serue the yonger I haue loued Iacob and Esau haue I hated Therfore it is plaine that they which are of faith are the children of Abraham But some will here obiecte as the Iewes doe and certaine vnskilfull persons at this day which will seeme to know much and say that this worde faith in the Hebrew signifieth truth and therfore we doe wrongly alleage it in this matter and moreouer that this place out of Genesis 15. speaketh of a corporall thing namely of the promise of posteritie and therfore is not wel applied of Paule to faith in Christ but ought simplie to be vnderstand of the faith of Abraham wherby he beleeued according to the promise of God that he should haue seede And hereby they would proue that the arguments and allegations of Paule doe conclude nothing In like manner they may cauill also that the place which Paule a litle after alledgeth out of Habacuc speaketh of faith concerning the accomplishing of the whole vision and not of faith onely in Christ for the which Paule alledgeth it Likewise they may wrest all the .11 chapter to the Hebrews which speaketh of faith and the examples of faith By these things such vaineglorious and arrogant spirites doe hunt for praise and seeke to be counted wise and learned where they least of all deserue it But because of the simple and ignoraunt we will briefly answer to their cauillations To the first I aunswere thus that faith is nothing else but the truth of the hearte that is to say a true and a right opinion of the hearte as touching god Now faith only thinketh and iudgeth rightly of God and not reason And then a man thinketh rightly of God when he beleueth his word But when he will measure God without the word and beleue him according to the wisedome of reason he hath no right opinion of God in his heart and therfore he caÌ„ not thinke or iudge of him as he should doe As for example when a Monke imagineth that his Cowle his shauen croune and his vowes doe please God that grace and euerlasting life is geuen vnto him for the same he hath no true opinion of God but false and full of impietie Truth therfore is faith it selfe which iudgeth rightly of God namely that God regardeth not our works righteousnes because we are vncleane but that he will haue mercy vpon vs looke vpon vs accept vs iustifie vs and saue vs if we beleue in his Sonne whom he hath sent to be a sacrifice for the sinnes of the whole world This is a true opinion of God and in very deede nothing else but faith it selfe I can not comprehend nor be fully assured by reason that I am receaued into gods fauour for Christes sake but I heare this to be pronounced by the Gospell and I lay hold vpon it by faith To the seconde cauillation I answere that Paule doth rightly alledge the place out of the .15 of Genesis applying it to faith in Christ For with faith alwayes must be ioyned a certaine assurance of Gods mercy Now this assurance comprehendeth a faithfull trust of remission of sinnes for Christes sake For it is impossible that the conscience should looke for any thing at Gods hand except first it be assured that God is mercifull vnto it for Christes sake Therfore all the promises are to be referred to that first promise concerning Christ The seede of the vvoman shall bruse the serpents head So did all the Prophetes both vnderstand it and teach it By this we see that the faith of our fathers in the olde Testament and ours nowe in the newe is all one although they differ as touching their outward obiectes Which thing Peter witnesseth in the Actes when he sayth vvhich neither vve nor our fathers vvere able to beare But vve beleeue through the grace of our Lord Iesus Christ to be saued euen as they did And Paule sayth Our fathers did all drinke of that spirituall rocke that folovved them vvhich rocke vvas Christ And Christ himselfe sayth Abraham reioyced to see my day and he savve it and vvas glad NotwithstaÌ„ding the faith of the fathers was grounded in Christ which was to come as ours is nowe in Christ which is now reuealed Abraham in his time was made righteous through faith in Christ to come but if he liued at this day he should be made righteous by faith in Christ now already reuealed and present Like as I said before of Cornelius who at the first beleeued in Christ to come but being instructed by Peter he beleeued that Christ was already come Therfore the diuersitie of times neither chaungeth faith nor the holy Ghost nor the gifts therof For there hath bene is and euer shal be one will one meaning and vnderstanding concerning Christ as well in the auncient fathers as in the faithfull which are at this day and shall come hereafter So we also haue aswell Christ to come and beleeue in him as the fathers of the olde Testament had For we looke for him to come againe in the last day with glory to iudge both the quicke and the dead whom nowe we beleue to be come alredy for our saluation Therfore this allegation of Paule offendeth none but those blinde and ignorant cauillers Paule therfore as I haue said rightly alledgeth that place out of Genesis of faith in Christ when he speaketh of the faith of Abraham For all the promises past were contained in Christ to come Therfore as well Abraham and the other fathers as also we are made righteous by faith in Christ They by faith in him to come we by faith in him now present For we entreate now of the nature and manner of iustification which is all one both in them and vs concerning Christ to come and being come It is enough therfore that Paule sheweth that the law iustifieth not but onely 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 al beleuers he is present To vnbeleuers he is not yet come neither doth he profit them any thing at all but if they heare the Gospel and beleue that he is present vnto them he iustifieth saueth them Verse 7. Ye knovv therfore that they vvhich are of faith the same are the children of Abraham As if he would say Ye know by this example of Abraham and by the plaine testimony of the scripture that they are the children of Abraham which are of faith whether they be Iewes or Gentiles without any respect either

sentences of the scriptures and not to expouÌ„d them By these words Abraham beleued Paule defineth and setteth before our eies a spirituall Abraham faithfull righteous and hauing the promise of God an Abraham I say which is not in errour and in the old flesh which is not borne of Adam but of the holy Ghost And of this Abraham renued by faith and regenerate by the holy Ghost speaketh the scripture and pronounceth of him that he should be a father of many nations Also that all the Gentiles should be geuen vnto him for an inheritaunce when it saith In thee shall all the nations of the earth be blessed The scripture then attributeth no righteousnes but vnto the beleuing Abraham and it speaketh of such an Abraham as he is accounted before god Therefore such sentences of the scripture doe set forth vnto vs a new Abraham which is separate from the carnall mariage and bed and from the carnall generation and is taken for such a one as he is before God that is to say beleuing and iustified 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 natioÌ„s of the earth be blessed And this is the meaning of Paule where he sheweth how the scripture preuenteth the vaine presumption and proude bragges of the Iewes as touching the lawe For the inheritaunce of the Gentiles was geuen vnto Abraham not by the law and circumcision but long before the same by the onely righteousnes of faith Therfore wheras the Iewes will be counted and called blessed because they are the children and seede of Abraham it is nothing else but a vaine glorious bragge It is no doubt a great prerogatiue and glory before the wâ—â—ld to be borne of Abrahams seede as Paule sheweth Rom. 9 but not so before god Wherfore the Iewes doe wickedly peruert this place coÌ„cerning the Blessing in applying it onely to a carnal Blessing and do great iniurie to the scripture which speaketh most manifestly of the spirituall Blessing before God and neither can nor ought otherwise to be vnderstande This is then the true meaning of this place In thee shal be blessed In which thee In thee Abraham beleeuing or in thy faith or thy seede which is to come that is to say in Christ in whom thou beleuest all the nations of the earth I say shal be blessed that is all the nations shal be thy blessed children euen like as thou art blessed as it is writen So shall thy seede be Hereof it followeth that the Blessing Faith of Abraham is the same that ours is that Abrahams Christ is our Christ that Christ died aswell for the sinnes of Abraham as for vs Abraham vvhich savve my day and reioyced Io. 8. Therefore all sounde but one thinge We may not suffer this word Blessing to be corrupted The Iewes looke but through a veile into the scripture and therefore they vnderstande not what or whereof the promise is which was made to the fathers Which we notwithstanding ought to consider aboue all things So shal we see that God speaketh to Abraham the Patriarke not of the lawe nor of things to be done but of things to be beleued that is to say that God speaketh vnto him of promises which are apprehended by faith Now what doth Abraham He beleeueth those promises And what doth God to that beleeuing Abraham He imputeth faith vnto him for righteousnes and addeth further many moe promises as I am thy defender In thee shall all nations be blessed Thou shalt be a father of many nations So shall thy seede be These are inuincible arguments against the which nothing can be said if the places of the holy scripture be throughly considered Verse 9. So then they vvhich are of faith are blessed vvith faithfull Abraham All the weight and force lieth in these wordes vvith faithfull Abraham For he putteth a plaine difference betwene Abraham and Abraham of one and the selfe same person making two As if he sayde There is a working Abraham there is a beleuing Abraham With the working Abraham we haue nothing to doe For if he be iustified by works he hath to reioyce but not with god Let the Iewes glorie as much as they will of that begetting Abraham which is a worker is circumcised and keepeth the law but we glorie of the faithfull Abraham of whom the scripture saith that he receaued the Blessing of righteousnes through his faith not onely for himselfe but also for all those which beleue like as he beleued And so the world was promised to Abraham because he beleued Therefore all the world is blessed that is to say receaueth imputation of righteousnes if it beleue as Abraham did Wherfore the Blessing is nothing els but the promise of the Gospell And that all nations are blessed is asmuch to say as all nations shall heare the Blessing that is the promise of God shall be preached and published by the Gospell among all nations And out of this place the Prophets haue drawen many prophesies by a spirituall vnderstanding As Psal. 2 Aske of me and I vvill geue thee the heathen for thine inheritaunce and the endes of the earth for thy possession And againe Psal. 19 Their voice hath gone through all the earth Briefely all the prophesies of the kingdom of Christ and of the publishing of the Gospel throughout all the world haue sprong out of this place In thee shall all the nations of the earth be blessed Wherefore to say that the nations are blessed is nothing els but that righteousnes is freely geuen vnto them or that they are couÌ„ted righteous before God not through the lawe but by the hearing of faith For Abraham was not iustified by any other meanes then by hearinge the worde of promise of blessing and of grace Therefore like as Abraham obtained imputation of righteousnes by the hearing of faith euen so did all the Gentiles obtaine and yet doe obtaine the same For the same word that was first declared vnto Abraham was also afterward published to all the Gentiles Hereby then we see that to blesse signifieth nothing els but as I saide before to preach and teach the worde of the Gospell to confesse Christ and to spread abroad the knowledge of him among all the Gentiles And this is the office of the Priesthod and continuall sacrifice of the Church in the new testament which distributeth this Blessing by preaching and by ministring of the sacrameÌ„ts by comforting the broken harted by distributing the worde of grace which Abraham had and which was also his Blessing which when he beleued he receaued the Blessing So we also beleuing the same are blessed And this blessing is a greate glorie not before the world but before god For we haue heard that our sinnes are forgeuen vs and that we are accepted of God that God is our father

selfe same works saith he which the other Apostles did notwithstanding because the person was reprobate the iudgemeÌ„t of reason peruerse therefore his workes were hypocriticall and not true as were the workes of the other Apostles how like soeuer they seemed to be in outward shewe Wherfore they them selues are constrained to graunt that in politike and externall matters workes doe not iustifie vnlesse there be ioyned withall an vpright heart will and iudgement Howe much more are they compelled to confesse the same in spirituall matters where before all things there must be a knowledge of God and faith which may purifie the hearte They walke therefore in workes and in the righteousnes of the law as Iudas did in the works of the Apostles not vnderstanding what they say or what they affirme And although Paule saith plainely euery where that the law iustifieth not but causeth wrath vttereth sinne reueileth the indignation and iudgement of God and threateneth euerlasting death yet notwithstanding reading these things they see them not much lesse doe they vnderstand them Therefore they deserue not to be called hypocrites but visours and shadowes of disguised hypocrites moste miserably bewitched in that they dreame that they are made righteous by the workes of the lawe Wherefore as I haue said this worde Doer of the lavv as they define it is an imagined terme a very monster and no where to be founde Wherefore when Paule proueth this place VVhosoeuer are are of the vvorks of the lavv are vnder the curse by this sentence of Moises Cursed is euery one that abideth not in all that is vvrytten in this booke he proueth not one contrary by an other as at the first sight it may appeare but he proueth it rightly and in true order For Moises meaneth and teacheth the selfe same thing that Paule doth when he sayeth Cursed is euery one vvhich shall not doe all c. But no man doeth them therfore whosoeuer are of the workes of the lawe keepe not the lawe If they keepe it not they are vnder the curse But seeing there be two sortes of men that are doers of the lawe as before I haue sayde true doers and hypocrites the true doers must be seperated from the hypocrites The true doers of the lawe are they which through Faith are the good tree before the fruite doers and workers before the works Of these speaketh Moises also and except they be such they are vnder the Curse But the hypocrites are not of this sorte for they haue this opinion that they will obtaine righteousnes through their workes and thereby make the person iust and acceptable For thus they thinke We that are sinners and vnrighteous will be made righteous Howe shall that be By good woorkes Therefore they doe euen like as a foolish builder which goeth about of the rouffe to make the foundation of the fruites to make the tree For when they seeke to be iustified by woorkes of the woorkes they would make the worker which is directly against Moises which maketh such a worker subiect to the curse as well as Paule doth Therefore whiles they goe about to doe the lawe they not onely doe it not but also denie as I haue sayd the first commaundement the promises of God the promised Blessing of Abraham they renounce Faith and they goe about to make them selues blessed by their owne workes that is to say to make them selues righteous to deliuer them selues from sinne and death to ouercome the Deuill and by violence to lay holde vppon the kingdome of heauen And this is plainly to renounce God and to set them selues in the place of god For all these are the workes of the diuine Maiestie alone and not of any creature either in heauen or in earth Hereupon Paule was able easily to foreshewe out of the first commaundement the abhominations that were to come which Antichrist should bring into the Church For all they which teach that any other worshippe is necessary to saluation then that which God requireth of vs by the first commaundement which is the feare of God Faith and the loue of God are plaine Antichristes and set them selues in the place of god That such should come Christe him selfe foretolde when he sayeth in the xxiiii Chapter of Mathew Many shall come in my name saying I am Christ So we also at this day may boldely and easily pronounce that who soeuer seeketh righteousnes by workes without faith denieth God and maketh him selfe god For thus he thinketh If I doe this worke I shall be righteous I shall be a conquerer of sinne death the Deuill the wrath of God and of hell and shall obtaine life euerlasting And what is this els I pray you but to chalenge that worke vnto him selfe which doth belong to God alone and to shew in deede that he him selfe is God Therefore it is an easie matter for vs to prophesie and most certainely to Iudge of all those which are without faith that they are not onely Idolaters but very Idols which denie God and set them selues in the place of god Vpon the same grounde Peter also prophecieth when he saith There shal be amongest you false teachers vvhich priuely shall bringe in damnable heresies and shall denie the Lorde c. and make marchandise of the people And in the olde testament all the prophesies against Idolatry sprang out of the first commaundement For all the wicked kings and Prophetes with all the vnfaithfull people did nothing els but that which the Pope and all hypocrites alwaies doe They contemning the first commaundement and worship appointed of God and despising the promise of Abrahams seede euen that seede in whom all nations should be blessed and sanctified ordained a wicked worshippe cleane contrary to the worde of God and saide With this worship will we serue God and set out his praise which hath brought vs out of the land of Egypt So Ieroboam made two golden calues and saide Beholde thy Gods O Israell vvhich brought thee out of the land of Egypt This he saide of the true God which had redeemed Israell and yet both he and all the people were Idolaters For they worshipped God contrary to the first commaundement They onely regarded the worke which being done they counted them selues righteous before god And what was this els but to deny God him selfe whom they confessed with their mouth and saide that he had brought them out of the lande of Egypt Paule speaketh of such Idolaters when he saith They confesse that they knovv God but in their deedes they denie him Wherfore all hypocrites idolaters goe about to doe those workes which do properly pertaine to the diuine maiestie doe belong to Christ onely and alone In deede they say not in plaine wordes I am God I am Christ and yet in very deede they proudly chalenge vnto themselues the Diuinitie office of Christ and therfore it is as much in effect as if

they sayd I am Christ I am a Sauiour not onely of my selfe but also of others This the Monkes haue not onely taught but also haue made the whole world to beleeue to wit that they are able not onely to make them selues righteous thorowe their hypocriticall holines but also others vnto whom they coÌ„municate the same whereas notwithstanding it is the proper and onely office of Christ to iustifie the sinner The Pope in like manner by publishing and spreading his diuinitie throughout the whole world hath denied and vtterly buried the office and Diuinitie of Christ It is expedient that these things should be well taught and well weyed for therby we may learne to iudge of the whole Christian doctrine and the life of maÌ„ also to confirme mens consciences to vnderstaÌ„d all prophesies and all the holy scriptures and rightly to iudge of all other things He that knoweth all these things rightly may certainly iudge that the Pope is Antichrist because he teacheth a farre other maner of worship then the first table setteth out He may perfectly know and vnderstand what it is to denie God to denie Christ and what Christ meaneth when he sayth Many shall come in my name saying I am Christe What it is to be against God and to be lifted vp aboue all that is called God or that is vvorshipped What it signifieth that Antichrist sitteth in the temple of God shevving himselfe as God What it is to see the abhomination of desolation standing in the holy place c. Nowe hereof spring all these mischiefes that this cursed hypocrisie will not be made righteous by the diuine Blessing nor created a new of God the creatour It will in no wise be a patient or suffer any thing to be wrought in her but will needes be altogether an agent and worke those things which she should suffer God to worke in her and receaue of him Therfore she maketh her selfe a creator and a iustifier through her owne works despising the Blessing promised and geuen to Abraham and to his beleeuing Children So that euery hypocrite is bothe the matter and the worke although this be against Philosophie for one and the selfe same thing can not worke vpon it selfe the matter because he is a sinner the worker because he putteth on a cowle or chooseth some other worke through which he hopeth to deserue grace and to saue him selfe and others therefore he is both the creature and the creator Wherfore no man can expresse with words how execrable and horrible it is to seeke righteousnes in the lawe or by workes without the Blessing For it is the Abhomination standing in the holy place which denieth God and setteth vppe the creature in the place of the creatour The Doers therfore of the law are not the hypocrites doing the law outwardly but the true beleeuers who receauing the holy ghost doe fulfill the lawe that is to say they loue God and their neighbour So that a true Doer of the lawe is to be vnderstand not in respecte of the workes which he worketh but in respect of the person regenerate nowe by Faith. For according to the Gospel they that are made righteous doe righteous things but according to Philosophie it is not so but contrariwise they that doe righteous things are made righteous Therfore we being iustified by Faith do good workes through which as it is sayd .2 Pet. 1. our calling and election is coÌ„firmed and from day to day is made more sure But because we haue but onely the first fruites of the spirite and haue not as yet the tenthes and the remnaunts of sinne doe still remaine in vs therfore we doe not the lawe perfectly But this imperfection is not imputed vnto vs which doe beleeue in Christ who was promised to Abraham and hath blessed vs For we are nourished and tenderly cherished in the meane season for Christes sake in the lappe of Gods long sufferance We are that wouÌ„ded man which fell into the handes of theeues whose woundes the Samaritan bound vp pouring in oyle and wine and afterwardes laying him vpon his beast he brought him into the Inne and made prouision for him and departing commended him to the hoste saying Take care of him And thus we in the meane time are cherished as it were in an Inne vntill the Lord put to his hand the second time as Esay sayeth that he may deliuer vs. Wherfore the sentence of Moises Cursed is euery one that abideth not in all the things that are vvritten in this booke is not contrary to Paule who pronounceth all them to be accursed which are of the workes of the lawe For Moises requireth such a Doer as may do the lawe perfectly But where shall we haue him No where For Moises himselfe confesseth that he is not such a one for he sayth Exod. 34. That none is innoceÌ„t before God. And Dauid sayth Lord enter not into iudgement vvith thy seruaunt for no flesh is righteous in thy thy sight And Paule sayeth For vvhat I vvould that doe I not but vvhat I hate that doe I. Wherefore Moises together with Paule doth necessarily driue vs to Christe through whom we be made Doers of the lawe and are not accompted giltie of any transgression Howe so First by forgeuenes of sinnes imputation of righteousnes because of our Faith in Christ Secondly by the gift of God the holy Ghost which bringeth forth a newe life and newe motions in vs so that we may also doe the lawe effectually Nowe that which is not done is pardoned for Christes sake And moreouer what sinne so euer is lefte in vs is not imputed So Moises agreeth with Paule and meaneth the selfe same thing that he doth when he sayeth Cursed is euery one that abideth not c. For he sayeth that they doe not the law because they would make them selues righteous by workes and concludeth with Paule that they are vnder the Curse Therfore Moises requireth true Doers of the law which are of Faith euen as Paule condemneth those which are not true doers of the law that is to say which are not of faith Heerein is no repugnance that Moises spake negatiuely and Paule affirmatiuely so that ye define rightly what is meant by this worde Doe So both sentences are true to witte that all are accursed vvhich abide not in all that is vvrytten in this boke And that all they are accursed vvhich are of the vvorkes of the lavve An Aunswere to those argumentes which the aduersaries alleage against the doctrine and righteousnes of Faith. Seeing this place offereth vnto vs occasion we must say something as touching the arguments which our aduersaries doe obiect against the doctrine of Faith which is That vve are made righteous by Faith alone There are many places bothe in the olde Testament and in the newe as concerning workes and rewardes of works which our aduersaries doe alleage and

the person of Habel which pleased the Lord because of his Faith and afterwardes to his offrings Therfore in Diuinitie we speake of faithfull workes sacrifices oblations and giftes that is to say which are offred vp and done in Faith as the Epistle to the Hebrewes declareth saying Through Faith Habel offered vp a better sacrifice Through Faith Enoch vvas taken avvay Through Faith Abraham obeyed God c. We haue here then a rule set forth in the .11 to the Hebrewes how we should simply answer to the argumentes obiected of the aduersaries as touching the law and workes that is to say this or that man did this or the worke in Faith. And by this meanes thou geuest a solution to all their arguments and so stoppest their mouthes that they can haue nothing to replie againe Hereby it appeareth manifestly that in Diuinitie diuine matters the worke is nothing worth without Faith but thou must needes haue Faith before thou begin to worke For vvithout Faith it is impossible to please God but he that will come vnto God must beleeue Therfore in the Epistle to the Hebrewes it is sayd that the sacrifice of Habel was better then the sacrifice of Caine because he beleeued Therfore the worke or the sacrifice of Habel was Faithfull Contrariwise in Caine because he was wicked and an hypocrite there was no Faith or trust of Gods grace and fauour but mere presumption of his owne righteousnes and therfore his worke wherby he went about to please God was hypocriticall and vnfaithfull Wherefore the aduersaries them selues are compelled to graunt that in all the workes of the Sainctes Faith is presupposed for the which their workes doe please God and are accepted of him Therfore in Diuinitie there is a newe Doing cleane contrary to the morall Doing Moreouer we are wont also to distinguish Faith after this sort that Faith is sometime taken without the worke sometime with the worke For like as an artificer speaketh diuersly of the matter whervpon he worketh and likewise a Gardiner of the tree being either barren or frutefull euen so the holy Ghost speaketh diuersly of Faith in the Scripture sometime of an absolute Faith sometime of a compound or as a man would say an incarnate Faith. Nowe an absolute Faith is this when the Scripture speaketh absolutely of iustification or of the iustified as is to be seene in the Epistles to the Romaines to the Galathians But when the Scripture speaketh of rewardes and workes then it speaketh of the compounde or incarnate faith We will rehearse some exaÌ„ples of this Faith As Faith vvhich vvorketh by loue Doe this and thou shalt liue If thou vvilt enter into life keepe the commaundementes He that shall doe these shall liue in them Decline from euill and doe that vvhich is good In these such like places as there are many like in the holy Scriptures where meÌ„tion is made of Doing the Scripture alwayes speaketh of Faithfull Doing As when it sayeth Doe this and thou shalt liue it meaneth thus See first that thou be faithful that thou haue a right reason and a good will that is to say Faith in Christ when thou hast this Faith worke on a Gods blessing What maruell is it then if rewardes be promised to this incarnate Faith that is to say to the working faith as was the faith of Abel or to faithfull works And why should not the holy Scripture thus speake diuersly of faith when it speaketh diuers wayes of Christ as he is God and man that is to say sometime of his whole person sometime of his two natures a parte either of his diuine or of his humaine nature If it speake of the natures apart it speaketh of Christ absolutely but if it speake of the diuine nature vnited in one person to the humaine nature then it speaketh of Christ compound and incarnate There is a commoÌ„ rule among the Schoolemen of the coÌ„munication of the proprieties when the proprieties beloÌ„ging to the diuinitie of Christ are attributed to the humanitie which we may see euery where in the Scriptures As Luke 2. the Angel calleth the infant borne of the virgine Marie the Sauiour of men and the vniuersall Lord both of the Angels men And chap. 1. the Sonne of god HerevpoÌ„ I may truely say that that infant which lay in the mauÌ„ger in the lappe of the virgine created heauen earth and that he is Lord of the Angels Here I speake in dede of a man but man in this proposition is a new word as the Scholemen them selues do grauÌ„t it is referred to the diuinitie that is to say This god which is made maÌ„ hath created al things Creation is attributed onely to the diuinitie of Christ for the humanitie doth not create yet notwithstanding it is very wel said maÌ„ created because the diuinitie which only createth is incarnate with the humanitie and therfore the humanitie together with the diuinitie is partaker of the same proprieties Wherefore it is wel godly said This man Iesus Christ brought Israel out of Egypt stroke Pharao wrought all the wonders from the beginning of the world Therfore when the Scripture saith If thou vvilt enter into life keepe the commaundemeÌ„ts of God Do this and thou shalt liue c. First we must see of what manner of keeping and Doing he speaketh For in these and such like places as I haue said he speaketh of a compound faith and not of a naked and simple faith And the meaning of this place Do this and thou shalt liue is this Thou shalt liue because of this faithful Doing or this Doing shall geue vnto thee life because of thy faith alone After this manner iustification is attributed to faith alone as creation is to the diuinitie And yet notwithstanding as it is truly saide Iesus the sonne of Marie created all thinges so also iustification is attributed to the incarnate faith or to the faithfull Doing Therefore we must in no wise thinke with the Sophisters and Hypocrites that workes doe absolutely iustifie and that rewardes are promised to morall workes but to faithfull workes onely Let vs therefore suffer the holy Ghost to speake as he doth in the Scriptures either of naked simple absolute faith or of compound and incarnate faith All thinges which are attributed to workes doe properly belong vnto faith For workes must not be looked vpon morally but faithfully and with a spirituall eie Faith is the diuinitie of workes and is so spread throughout the workes of the faithfull as is the diuinitie throughout the humanitie of Christ Faith therefore if I may so say is Fac totuÌ„ in faithful works Abraham is called faithfull because faith is spread throughout the whole person of Abraham so that beholding him working I see nothing of the carnall Abraham or of the working Abraham but of the beleuing Abraham Wherfore when thou readest in the

Scriptures of the Fathers Prophetes and Kings how they wrought righteousnes raised vp the deade ouercame kingdomes thou must remember that these and such like sayinges are to be expounded as the Epistle to the Hebrewes expoundeth them that is By faith they vvrought righteousnes by faith they raised vp the deade by faith they subdued Kinges and kingedomes So that faith incorporateth the worke and geueth it his perfection And this the aduersaries if they be wel in their wittes can not denye neyther haue they any thinge to saye or obiecte againste it In deede they can cry out that the scripture speaketh oftentimes of doing and walking And we alwaies aunswer them againe that it speaketh also of faithful Doing For first reason must be lightened by faith before it can worke Now when it hath a true opinion and knowledge of God then is the worke incarnate and incorporate into it so that what soeuer is attributed to faith is afterwardes attributed to works also but yet because of faith onely and alone Wherfore in reading of the Scriptures we must learn to put a difference betwene the true and the hypocriticall the morall and the spiritual Doing of the law So shall we be able to declare the true meaning of all those places which seeme to maintaine the righteousnes of works Now the true Doing of the law is a faithfull and a spirituall Doing which he hath not that seeketh righteousnes by works Therfore euery Doer of the law and euery holy morall worker is accursed For he walketh in the presumption of his owne righteousnes against God whiles he wil be iustified by mans free wil reason so in doing of the law he doth it not And this according to Paule is to be vnder the workes of the law that is to say that hypocrites do the law and yet in doing it they do it not for they vnderstaÌ„d this word Doing according to the literal sense of the law which in true Christian diuinitie is nothing worth In deede they worke many things but in the presumptioÌ„ of their owne righteousnes and without the knowledge of God and faith as the Pharise did Luke 18. and as Paule did before his conuersion therfore they are blind and miserably erre and so remaine vnder the Curse Wherefore againe I admonish you that such sentences as the aduersaries doe alledge out of the scriptures concerning workes and rewards therof must be spiritually expounded As if they alledge this sentence out of Daniel .4 chap. Redeeme thy sinnes by almes deedes thou must not here expounde these wordes after the morall sense but after the meaning of the Gospell So shall thou see that this word Redeme signifieth no moral but a spirituall Doing that is to say it compreheÌ„deth faith For in the Scriptures the worke as I haue said requireth also a good will and right iudgement of reason to goe before not morall as they would haue it but diuine and spirituall which is faith By this meanes thou shalt be able to stoppe the mouthes of these peuish Sophisters For they them selues are compelled to graunt and so they teach also out of Aristotle that euery good worke procedeth out of mans choise or free will. If this be true in Philosophie much more must this good will and righte iudgement of reason guided by faith goe before the worke in Diuinitie and diuine matters And this doe all wordes of the imperatiue mode that is all such wordes as are commauÌ„ding signifie in the Scriptures all such words also as teach the lawe as the Epistle to the Hebrewes doth plainly declare By Faith Abel offred c. Now admit the case that this solution is not sufficient although it be in deede most sure and certaine yet notwithstanding let this be the argument of all arguments and the principall mirrour of Christians to beholde against all the tentations and obiections not onely of the aduersaries but also of the Deuill him selfe namely to apprehend and to holde fast the head which is Christ Moreouer admitte that the Sophisters being more craftie and subtill then I should so snare and entangle me with their arguments which they bring for the maintenaunce of workes against Faith that I should knowe no way how to wynde my selfe out which notwithstanding is impossible for them to doe yet wil I rather geue reuerence and credite to Christ alone then be perswaded with all the places they are able to alledge for the establishing of the righteousnes of works against the docrine of Faith. Wherfore they must be simply and plainly aunswered after this maÌ„ner Here is Christ there are the testimonies of the Scripture touching the law and works Now Christ is the Lord of the Scripture and of all works He also is Lord of heauen the earth the Saboth the temple righteousnes life wrath sinne death generally of all things whatsoeuer And Paule his Apostle sheweth that he was made sinne and became accursed for me I heare then that I coulde by no other meanes be deliuered from my sinne my death and my malediction but by his death and bloudsheeding Wherefore I conclude that it properly appertained to Christ him selfe to ouercome my sinne death and malediction in his owne body and not to the workes of the law or mine owne workes And herevnto reason is constrained to agree and say that Christe is not the worke of the lawe or my worke that his bloud and death is not circumcision the obseruation of the ceremonies of the lawe and much lesse a Monkes cowle a shauen crowne abstinence vowes and such like Wherefore if he be the price of my redemption if he be made sinne and malediction that he might iustifie me and blesse me I care not if thou bring a thousand places of the Scripture for the righteousnes of workes against the righteousnes of Faith and crie out neuer so much that the Scripture is against me I haue the author and Lorde of the scripture with me on whose side I will rather stand then beleue all the rablemente of Lawworkers and meritemongers Albeit it is impossible that the Scripture should be against this doctrine vnlesse it be among the senseles and indurate hypocrites but among the godly and such as haue vnderstanding it geueth witnesse for Iesus Christ his lord See therfore how thou canst reconcile the Scripture which thou sayest is against my doctrine As for me I will sticke to the author of the Scripture Therefore if any man thinketh himselfe not well able to reconcile such places of the Scripture or aunswer vnto the same sufficiently and yet notwithstanding is constrained to heare the obiections and cauillations of the aduersaries let him aunswere simply and plainely after this sorte Thou settest against me the seruaunte that is to say the scripture and that not wholy neither yet the principall parte thereof but onely certaine places as touching workes This seruaunte I leaue vnto thee But I come with the

diligently teach we sustaine the hatred and cruell persecution of the Deuill and of the world For Sathan feeleth the power and fruite of this Article And that there is in deede no more sinne death or malediction since Christ nowe raigneth we confesse daily in the Creede of the Apostles I beleue that there is an holy Church Which is in deede nothing else but as if we should say I beleue that there is no sinne no malediction no death in the Church of god For they which do beleue in Christ are no sinners are not giltie of death but are holy and righteous lordes ouer sinne and death liuing for euer But Faith onely seeth this for we say I beleeue an holy Church But if thou beleue reason and thine owne eyes thou wilt iudge cleane contrary For thou seest many things in the Godly which offend thee Thou seest them sometime to fall into sinne and to be weake in Faith to be subiect vnto wrath enuie and such other euill affections therefore the Church is not holy I deny the consequeÌ„ce If I looke vpon mine owne person or the person of my brother it shall neuer be holy But if I behold Christ who hath sanctified and clensed his Church then is it altogether holy for he hath taken away the sinnes of the whole world Therfore where sinnes are seene and felt there are they in deede no sinnes For according to Paules Diuinitie there is no sin no death no maledictioÌ„ any more in the world but in Christ who is the Lambe of God that hath taken away the sinnes of the world who is made a Curse that he might deliuer vs from the Curse Contrariwise according to Philosophie and reason sinne death and the Curse are no where else but in the world in the flesh or in sinners For a Sophisticall Diuine can speake no otherwise of sinne then doth the Heathen Philosopher Like as sayeth he the colour sticketh in the wall euen so doth sinne in the world in the flesh or in the conscience therfore it is to be purged by contrary operations to witte by charitie But true Diuinitie teacheth that there is no sinne in the world any more for Christ vpon whom the Father hath cast the sinnes of the whole world hath vanquished and killed the same in his owne body He once dying for sinne and raised vp againe dieth nowe no more Therefore whersoeuer is a true faith in Christ there sinne is abolished dead and buried in deede But where no Faith in Christ is there sinne doth still remaine And albeit the remnaunts of sinne be as yet in the Saintes because they beleue not perfectly yet are they dead in that they are not imputed vnto them because of their Faith in Christe This is therfore a strong and a mighty argument which Paule here prosecuteth against the righteousnes of workes It is not the lawe nor workes that doe deliuer vs from the euerlasting Curse but Christe alone See therefore good Christian reader I beseech thee that thou distinguish Christ from the law and diligently marke how Paule speaketh and what he sayth All sayth he which doe not fulfil the law are necessarily vnder the Curse But no man fulfilleth the law therfore all men are vnder the Curse He addeth moreouer an other proposition Christ hath redemed vs froÌ„ the Curse of the law being made a Curse for vs It followeth then that the lawe and workes doe not redeeme vs from the Curse but doe bring vs rather vnder the Curse Charitie therefore which as the Schoolemen say geueth forme and perfection vnto Faith hath not onely not redemed vs from the Curse but rather it wrappeth vs more and more in the Curse This text then is plaine that all men yea the Apostles Prophets and Patriarks had remained vnder the Curse if Christ had not set him selfe against sinne death the Curse of the law the wrath and iudgemeÌ„t of God and ouercome them in his owne body for no power of flesh and bloud could ouercome these huge and hideous Monsters But now Christ is not the law or the worke of the law but a diuine and humane person which tooke vpon him sinne the condemnation of the lawe and death not for him selfe but for vs Wherfore all the weight and force hereof consisteth in this word For vs. We must not theÌ„ imagine Christ to be innocent as a priuate person as doe the Schoolemen and almost all the Fathers haue done which is holy and righteous for him selfe onely True it is in deede that Christe is a person most pure and vnspotted but thou must not stay there for thou hast not yet Christe although thou knowe him to be God and man but then thou hast him in deede when thou beleeuest that this most pure and innocent person is freely geuen vnto thee of the Father to be thy high Priest and Sauiouer yea rather thy seruaunt that he putting off his innocentie and holines and taking thy sinnefull person vpon him might beare thy sinne thy death and thy Curse and might be made a sacrifice and a Curse for thee that by this meanes he might deliuer thee from the Curse of the lawe Ye see then with what an Apostolike spirite Paule handleth this argument of the Blessing and of the Curse whilest he not onely maketh Christ subiect to the Curse but sayth also that he is made a Curse So in the. 2. Corrin 5. he calleth him Sinne when he sayth He hath made him to be Sinne for vs vvhich knevv no sinne that vve shoulde be made the righteousnes of God in him And although these sentences may be well expounded after this maner Christ is made a Curse that is to say a sacrifice for the Curse and Sinne that is a sacrifice for sinne yet in my iudgement it is better to keepe the proper signification of the words because there is a greater force and vehemencie therin For when a sinner cometh to the knowledge of him selfe in deede he feeleth not onely that he is miserable but misery it selfe not onely that he is a sinner is accursed but euen sinne and malediction it selfe For it is in deede a great matter to beare sinne the wrath of God malediction and death Wherefore that man which hath a true feeling of these things as Christ did truely effectually feele them for all maÌ„kinde is made euen sinne death and malediction it selfe Paule therefore handleth this place with a true Apostolicall spirite There is neither Sophister nor Lawyer nor Iew nor Anabaptist nor any other that speaketh as he doeth For who durst alleage this place out of Moises Accursed is euery one that hangeth on tree and applie it vnto Christ Like as Paule then applied this sentence to Christ euen so may we apply vnto Christe not onely that whole 27. chap. of Deuteronomie but also may gather all the Curses of Moises lawe together and expound the same of Christ For as

promise made vnto Abraham In thy seede shall all nations be blessed might so be fulfilled Therfore by no other meanes could this be done that is here promised but that Iesus Christ must needes become a Curse and ioyne him selfe to those that were accursed that so he might take away the Curse from them and through his Blessing might bring vnto them righteousnes and life And here marke as I haue also forewarned you that this word Blessing is not in vaine as the Iewes dreame who expouÌ„d it to be but a salutation by word of mouth or by wryting But Paule entreateth here of sinne and righteousnes of death and life before god He speaketh therefore of inestimable and incomprehensible things when he sayth that the Blessing of Abraham might come vpon the Gentiles through Iesus Christ Ye see moreouer what merits we bring by what meanes we obtain this Blessing This is the merite of Congruence worthines these are the works preparatiue wherby we obtain this righteousnes that Christ Iesus was made a Curse for vs For we are ignorant of God enemies of God dead in sinne accursed and what is our desert then What can he deserue that is accursed ignoraÌ„t of God dead in sinnes and subiect to the wrath iudgement of God When the Pope excoÌ„municateth a man whatsoeuer he doth is counted 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 cursed things Wherefore there is no other way to auoide the Curse but to beleue and with assured confideÌ„ce to say Thou Christ art my sinne my Curse or rather I am thy sinne thy Curse thy death thy wrath of God thy hell and contrariwise thou arte my righteousnes my Blessing my life my grace of God and my heauen For the text sayeth plainely Christe is made a Curse for vs. Therefore we are the cause that he was made a Curse nay rather we are his Curse This is an excellent place full of spiritual consolation albeit it satisfie not the blind hard harted Iewes yet it satisfieth vs that are baptised and haue receaued this doctrine and concludeth most mightely that we are blessed through the Curse the sinne the death of Christ that is to say we are iustified and quickned vnto life So long as sinne death and the Curse do abide in vs sinne terrifieth death killeth and the Curse condemneth vs But when these are translated and laid vpon Christes backe then are these euils made his owne and his good thinges are made ours Let vs therefore learne in all tentations to translate sinne death the Curse and all euils which oppresse vs from our selues vnto Christ and againe from him vnto our selues righteousnes mercy life and blessing For he beareth all our euils vpon him God the father cast the iniquities of vs all as Esay the Prophet saith vpon him And he hath taken them vpon him willingly for he was not giltie But this he did that he might fulfill the will of his father by the which we are made holy for euer This is that infinite and vnmeasurable mercy of God which Paule would gladly amplifie with all eloquence and plentie of wordes but the slender capacitie of mans heart can not comprehende and much lesse vtter that vnsearchable deapth and burning zeale of Gods loue towards vs And verely the inestimable greatnes of Gods mercy not only engendreth an hardnes to beleue but also incredulitie it selfe For I doe not onely heare that almightie God the creatour and maker of all things is good and merciful but also that the same high souereigne Maiestie was so careful for me a damnable sinner a child of wrath and of euerlasting death that he spared not his owne deare Sonne but deliuered him to a most opprobrious and shamefull death that he haÌ„ging betwene two theeues might be made a Curse and sinne for me a cursed sinner that I might be made blessed that is to say the childe and heire of god Who can sufficiently praise and magnify this exceeding great goodnes of God Not all the Angels in heauen Therfore the doctrine of the Gospell the booke of God speaketh of farre other matters then any booke of policie or philosophie yea or the booke of Moses himselfe to wit of the vnspeakeable and most diuine giftes of God which farre passe the capacitie and vnderstanding both of men and Angels Verse 14. That vve might receaue the promise of the spirite through faith This is a phrase of the Hebrewes The promise of the spirite that is to say the spirite promised Now the spirite is freedom from the law sinne death the Curse hel and from the wrath and iudgement of god Here is no merite or worthines of ours but a free promise and a gifte geuen through the Seede of Abraham that we may be free from all euils and obtaine all good things whatsoeuer And this libertye gift of the spirite we receiue not by any other merites then by Faith alone For that onely taketh holde of the promise of God as Paule plainly sayth in this place that vve might receaue the promise of the spirite not by vvorkes but by Faith. This is in dede a sweete and a true Apostolike doctrine which sheweth that those things are fulfilled for vs now geuen to vs which many Prophets Kings desired to see to heare And such like places as this one is were gathered together out of diuers sayings of the Prophets which forsaw long before in spirite that all things should be chauÌ„ged repaired and gouerned by this man Christe Therfore the Iewes hauing the law of God did notwithstanding besides that law looke for Christ None of the Prophets or gouernours of the people of God did make any new lawe but Elias Samuel Dauid all the other Prophets did abide vnder the law of Moses they did not appoint any new tables or a new kingdom priesthode for that new chaunge of the kingly priesthoode of the law the worship was referred kept to him only of whom Moises had prophesied longe before The Lord thy God shal raise vp a Prophet vnto thee of thine ovvne nation and from among thy brethren Him shalt thou heare As if he should say Thou shalt heare him onely and none besides him This the Fathers well vnderstode for none could teach greater and higher poynts then Moises him selfe who made excellent lawes of high and great matters as are the ten commaundemeÌ„ts especially the first commaundement I am the Lord thy God Thou shalt haue no other Gods but me Thou shalt loue the Lord thy God vvith all thy heart c. This law concerning the loue of God doth comprehend the very Angels also Therfore it is the headspring of all diuine wisedom And yet was it necessary notwithstanding that an other teacher should come that is to say

should say I of meere mercye doe promise vnto thee the Christ shall come of thy seede who shall bring the Blessing vpon all nations oppressed with sinne and death that is to say which shall deliuer the nations from the euerlasting Curse to wit from sinne death receauiÌ„g this promise by faith In thy seede c Wherefore euen as the false Apostles were in time past so are all the Papistes and Iusticiaries at this day peruerters and destroyers not of mans Testament because they are forbidden by the law but of Gods TestameÌ„t whom they feare nothing at all although he be a consuming fier For such is the nature of all hypocrites that they will obserue mans law exactely but the lawes of God they doe despise and most wickedly transgresse But the time shall come when they shall beare an horrible iudgement and shall feele what it is to contemne and peruerte the Testament of god This argument then grounded vpon the ordinauÌ„ce of God is strong enough Verse 16. Novv to Abraham and his seede vvere the promises made He saith not And to the Seedes as speaking of many but and to thy Seede as of one vvhich is Christ Here by a newe name he calleth the promises of God made vnto Abraham concerninge Christe that shoulde bringe the Blessinge vnto all nations a Testament And in deede the promise is nothinge else but a Testament not yet reuealed but sealed vppe Nowe a Testament is not a lawe but a donation or free gifte For heires looke not for lawes exactions or any burdens to be laide vpon them by the Testament but they looke for the inheritaunce confirmed thereby First of all therefore he expoundeth the wordes Afterwardes he applieth the similitude and standeth vpon this worde Seede There were no lawes geuen vnto Abraham saith he but a Testament was made and deliuered vnto him that is to say the promises were pronounced vnto him as touching the spirituall Blessing therefore somewhat was promised and geuen vnto him If then the Testament of a man be kept why shoulde not rather the Testament of God be kept whereof the Testament of man is but a shadowe Againe if we will keepe the signes why doe we not rather keepe the things which they signifie Now the promises are made vnto him not in all the Iewes or in many Seedes but in one Seede which is Christ The Iewes will not receaue this interpretation of Paule For they say that the singular number is here put for the plurall one for many But we gladly receaue this meaning and interpretation of Paule who oftentimes repeteth this worde Seede and expoundeth this Seede to be Christ and this he doth with a true Apostolicall spirite Let the Iewes deny it as much as they will we notwithstanding haue argumentes stronge enough which Paule hath before rehersed which also confirme this thinge and they can not deny them Hitherto as touching the similitude of Gods ordinaunce that is to say of mans Testament Now he expoundeth and amplifieth the same Verse 17. And this I say that the lavv vvhich vvas 430. yeares after can not disanull the couenaunte that vvas confirmed before of God in respect of Christ that it should make the promise of none effect Here the Iewes might obiect that God was not onely content to geue promises to Abraham but also after 430. yeares he made the law God therefore mistrusting his owne promises as vnsufficient to iustifie added thereto a better thinge 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 euasions and starting holes the Iewes seeke out To this cauillation Paule aunswereth very well and to the purpose and strongly confuâ—eth the same The law saith he was geuen 430. yeares after the promise was made In thy Seede c. and it could not make the promise voide and vnprofitable For the promise is the Testament of God confirmed by God himselfe in Christ so many yeares before the law Now that which God once hath promised and confirmed he calleth not backe againe but it remaineth ratified and sure for euer Why then was the law added In deede it was deliuered so many ages after to the posteritie of Abraham not to the end he might through it obtaine the Blessing for it is the office of the law to bring meÌ„ vnder the Curse and not to blesse but that there might be in the world a certaine people which might haue the word and testimonie of Christ out of the which Christ also according to the flesh might be borne And that men being kept and shut vp vnder the lawe might sigh and grone for their deliueraunce through the Seede of Abraham which is Christ which onely should and could blesse that is to say deliuer all nations from sinne and euerlasting death Moreouer the ceremonies commauÌ„ded in the lawe did foreshadowe Christ Wherefore the promise was not abolished either by the law or by the ceremonies of the law but rather by the same as by certaine seales it was for a time confirmed vntill the letters themselues or the writing of the Testament to wit the promise might be opened and by the preaching of the Gospell might be spread abroad among all nations But let vs suffer the law and the promise to encounter together and then shall we see which of them is the stronger that is to say whether the promise be able to abolish the lawe or the lawe the promise If the law abolish the promise then it followeth that we by our works make God a lier and his promise of none effect For if the law doe iustifie vs and deliver vs from sinne and death and consequently our workes and our owne strength performing the lawe then the promise made to Abraham is vtterly voide and vnprofitable and so consequently God is a lier and a dissembler For when he which promiseth will not performe his promise but maketh it of none effect what doth he els but shew himselfe to be a lier and a dissembler But it is impossible that the lawe should make God a lier or that our workes should make the promise void nay rather it must needes be firme stable for euer for God promiseth not in vaine although we were able to keepe and fulfil the lawe And let vs admitte that all men were as holy as Angels so that they should not neede the promise which notwithstanding is impossible yet must we thinke that the same promise abideth most sure and certaine or else God should be found a lier which either hath promised in vaine or else wil not or can not performe his promises Therfore like as the promise was before the lawe so is it farre more excellent then the lawe And God did excellently well in that he gaue the

rather since Christe is nowe reuealed and geuen vnto me I liue in him who is my righteousnes who also hath abolished thee O lawe And thus let Christe be alwayes before thine eyes as a certaine Summarie of all argumeÌ„ts for the defence of Faith against the righteousnes of the flesh against the lawe and against all workes and merites what so euer Hetherto I haue rehersed almost all but specially the principall arguments which the Apostle Paule handleth in this Epistle for the confirmation of this Doctrine of Iustification Among which the argument as touching the promise made vnto Abraham and to the other Fathers is the waightiest and of greatest efficacie which Paule doth chiefly prosecute both here and in the Epistle to the Romaines the wordes wherof he diligently wayeth and moreouer intreateth both of the times and persons Also he standeth vpon this worde Seede applying the same vnto Christe Finally he declareth by the contrary what the lawe worketh namely that it holdeth men vnder the Curse And thus he fortifieth the Article of Christian righteousnes with strong and mighty arguments On the other side he ouerthroweth the arguments of the false apostles which they vsed in defence of the righteousnes of the lawe and he turneth them vpon their owne heades That is to say wheras they contended that righteousnes and life is obtained by the lawe Paule sheweth that they worke nothing but malediction and death in vs Ye contend sayth he that the law is necessary to saluation Haue ye not read that it sayeth He that shall doe these things shall liue in them Now who is he that doth performe or accomplish them No man liuing Therfore as many as are of the vvorkes of the lavve are vnder the Curse And againe in another place The sting of death is sinne and the strength of sinne is the lavve Now followeth the conclusion of all these arguments Verse 18. For if the inheritaunce be of the lavve it is no more by the promise c. So he sayth in the .4 to the Romaines For if they vvhich be of the lavve be heires then is Faith but vaine and the promise of none effect And it can not otherwise be for this distinction is plaine that the law is a thing farre differing from the promise Yea naturall reason although it be neuer so blind is compelled to coÌ„fesse that it is one thing to promise and an other thing to require one thing to geue and an other thing to take The lawe doth require and exact of vs our workes the promise of the Seede doth offer vnto vs the spiritual and euerlasting benefites of God and that freely for Christes sake Therefore we obtaine the inheritaunce or Blessing through the promise and not through the lawe For the promise sayeth In thy seede shall all nations of the earth be blessed Therfore he that hath the lawe hath not enough because he hath not yet the Blessing without the which he is compelled to abide vnder the Curse The lawe therfore can not iustifie because the Blessing is not ioyned vnto it Moreouer if the inheritauÌ„ce were of the law then should God be found a lier and the promise should be in vaine Again if the law could obtaine the Blessing why did God then make this promise In thy Seede c. Why did he not rather say Doe this and thou shalt receaue the Blessing or else by keping of the law thou maist deserue euerlasting life This argument is grounded vpon contraries The inheritaunce is geuen by the promise therefore not by the lawe Verse 18. But God gaue it vnto Abraham by promise It can not be denied but that God before the law was gaue vnto Abraham the inheritaunce or Blessing by the promise that is to say remission of sinnes righteousnes saluation and euerlasting life that we should be sonnes heires of God and felow heires with Christe For it is plainly sayd in Genesis In thy seede shall all nations be blessed There the Blessing is geuen frely without respect of the law or works For God gaue the inheritaÌ„ce before Moises was borne or before any maÌ„ had yet once thought of the law Why vauÌ„t ye then that righteousnes cometh by the law seing that righteousnes life and saluation was geuen to your father Abraham without the lawe yea before there was any lawe He that is not moued with these things is blind and obstinate But this argument of the promise I haue before handled more largely and therefore I will now but touch it by the way Hitherto we haue heard the principal part of this Epistle Now the Apostle goeth about to shew the vse and office of the lawe adding certaine similitudes of the Scholemaster and of the liâ—le Heire Also the allegorie of the two sonnes of Abraham Isaacke and Ismael c. Last of all he setteth forth certaine preceptes concerning maners Verse 19. VVherfore then serueth the lavve When we teach that a man is iustified without the law and works then doth this question necessarily folow If the law doe not iustifie why then was it geuen Also Why doth God charge vs and burden vs with the lawe if it doe not iustifie What is the cause that we are so hardly exercised and vexed with it if they which worke but one hower are made equal with vs which haue borne the heate burden of the day When as that grace is once published vnto vs which the Gospell setteth out by and by ariseth this great murmuring without the which the Gospell can not be preached The Iewes had this opinion that if they kepte the lawe they should be iustified therby Therefore when they heard that the Gospell was preached concerning Christ who came into the world to saue not the righteous but sinners that they should goe before them into the kingdom of God they were wonderfully offended complaining that they had borne the heauy yoke of the lawe so many yeares with great labour and toyle and that they were miserably vexed and oppressed with the tyrannie of the law without any profit yea rather to their great hurt Againe that the Gentiles who were Idolaters obteined grace without any labour or trauell So doe our Papists murmur at this day saying What hath it profited vs that we haue liued in a Cloister twentie thirtie or fortie yeares that we haue vowed chastitie pouertie obedience that we haue sayd so many Psalters and so many Canonical Howers so many Masses that we haue so punished our bodies with fasting prayers chastisements c. if a husband a wife a Prince a gouernour a master a scholer if an hireling or a drudge bearing sackes if a wench sweeping the house shall not onely be made equall with vs but also be accepted as better and more worthy before God then we This is therfore an hard question wherewith reason is stricken dumme and can not aunswere but is greatly offended with it Reason after a

and life Now is the time to see not the smoking and burning Mount Sina but the Mount Moria where is the throne the temple the Mercy seat of God that is to say Christ who is the king of righteousnes and peace There wil I harken what the Lord speaketh vnto me who speaketh nothing else but peace vnto his people Nay the foolishnes of mans heart is so great that in this conflict of conscience when the lawe hath done his office and exercised his true ministerie he doth not onely not lay holde vpon the doctrine of grace which promiseth most assuredly the forgeuenes of sinnes for Christes sake but seeketh and procureth to him selfe moe lawes to satisfie and quiet his conscience If I liue sayeth he I will amend my life I will doe this I will doe that Here except thou doe the quite contrary that is to say except thou send Moises away with his law to those that are secure proud and obstinate and in these terrours and anguish say holde vppon Christe who was crucified and died for thy sinnes looke for no saluation So that lawe with his office doth helpe by occasion to Iustification in that it driueth a maÌ„ to the promise of grace and maketh the same sweete coÌ„fortable vnto him Wherfore we doe not abrogate the law but we shew the true office and vse of the law to witte that it is a true and a profitable minister which driueth a man to Christe Therfore after that the law hath humbled thee terrified thee and vtterly beaten thee downe so that nowe thou art at the very brinke of desperation see that thou learne how to vse the lawe rightly For the office and vse of it is not only to reueale sinne and the wrath of God but also to driue men vnto Christe This vse of the lawe the holy Ghost onely setteth forth in the Gospell where he witnesseth that God is present vnto the afflicted and broken harted Wherefore if thou be brused with this haÌ„mer vse not this brusing peruersly so that thou load thy selfe with moe lawes but heare Christe saying Come vnto me all ye that laboure and are heauie loden and I vvill refresh you When the lawe so oppresseth thee that all things seeme to be vtterly desperate and thereby driueth thee vnto Christ to seeke helpe and succour at his hands then is the law in his true vse and through the Gospell it helpeth to iustification And this is the best and most perfect vse of the lawe Wherefore Paule here beginneth a fresh to entreat of the lawe and defineth what it is taking occasion of that which he sayd before to witte that the lawe iustifieth not For reason hearing this by and by doth thus inferre Then God gaue the lawe in vaine It was necessary therefore to seeke howe to define the lawe aright and to shew what the lawe is and howe it ought to be vnderstand that it be not taken more largely or more straitly then it should be There is no law sayeth he that is of it selfe necessary to iustification Therefore when we reason as touching righteousnes life and euerlasting saluation the lawe must be vtterly remoued out of our sight as if it had neuer bene or neuer should be but as though it were nothing at all For in the matter of Iustification no man can remoue the lawe farre enough out of his sight or beholde the onely promise of God sufficiently and as he should do Therfore I said before that the law the promise must be separate farre asonder as touching the inward affections and the inward man albeit in deede they are nerely ioyned together Ver. 19. Vntil the seede came vnto the vvhich the promise vvas made Paule maketh not the lawe perpetuall but he sayeth that it was geuen and added to the promises for transgressions that is to say to restraine them ciuily but specially to reueale and to encrease them spiritually and that not continually but for a time Here it is necessary to know how long the power and the tyraÌ„nie of the law ought to endure which discouereth sinne sheweth vnto vs what we are and reuealeth the wrath of god They whose hartes are touched with an inward feeling of these matters should suddenly perish if they should not receaue comfort Therefore if the dayes of the lawe should not be shortned no man should be saued A time therfore must be set and bounds limited to the lawe beyond the which it may not raigne How long then ought the dominion of the lawe to endure Vntill the Seede come to witte that Seede of which it is wrytten In thy Seede shall all the nations of the earth be blessed The tyrannie of the lawe then must so long continue vntill the fulnes of time and that Seede of the Blessing come Not to the ende that the law should bring this Seede or geue righteousnes but that it should ciuily restraine the rebellious and obstinate and shut theÌ„ vppe as it were in a prison and then spiritually should reproue them of sinne humble them terrifie them and when they are thus humbled beaten downe it should coÌ„straine them to rise vp to that blessed Seede We may vnderstand the continuance of the law both according to the letter and also spiritually According to the letter thus that the lawe continued vntill the time of grace The lavve and the Prophetes sayth Christ prophesied vntill Iohn From the time of Iohn vntill this day the kingdome of heauen suffereth violence and the violent take it by force In this time Christ was baptised and begaÌ„ to preach At what time also after the letter the law and all the ceremonies of Moises ceased Spiritually the lawe may be thus vnderstand that it ought not to raigne in the conscience any longer then to the appoynted time of this blessed Seede WheÌ„ the law sheweth vnto me my sinne terrifieth me and reuealeth the wrath and iudgement of God so that I begin to tremble and to despaire there hath the lawe his boundes his time and his ende limited so that he now ceaseth to exercise his tyranny any more For then he hath done his office sufficiently he hath reuealed the wrathe of God and terrified enough Here we must say Nowe leaue of lawe thou hast done enough thou hast terrified and tormented me enough All thy floudes haue runne ouer me and thy terrours haue troubled me Lord turne not avvay thy face in thy vvrath from thy seruaunt Rebuke me not I beseeche thee in thine anger c. When these terrours and troubles come then is the time and the hower of the Blessed Seede come Let the lawe then geue place which in deede is added to reueale and to encrease transgressions and yet no longer but vntill that blessed Seede be come When that is come then let the law leaue of to reueale sinne and to terrifie any more and let him deliuer vp his kingdome to an other that is to say to the

there is nothing more odious more intolerable to maÌ„ then the law is Here he wold rather chose death theÌ„ be coÌ„straind to bear these terrors of the law be it neuer so litle a time which is a most certaine token that the lawe iustifieth not For if the lawe did iustifie then no dout men would loue it they would delite was raised vppe and comforted by the gratious and free mercy of god Therefore the lawe iustifieth not If the lawe should serue mine affections that is to say if it should approue my hypocrisie my opinion and confidence of mine owne righteousnes if it should say that without the mercy of God and faith in Christ through the helpe of it alone as all the world naturally iudgeth of the lawe I might be iustified before God and moreouer if it should say that God is pacified and ouercome by works and is bound to reward the doers therof that so I hauing no nede of God might be a God vnto my selfe merite grace by my workes setting my Sauiour Christ apart might saue my selfe by mine owne merites If I say the lawe should thus serue mine affections then should it be sweete delectable and pleasant in deede So wel can reason flatter it selfe notwithstanding this should no longer coÌ„tinue but vntil the law should come to his owne proper vse and office then should it appeare that reason can not suffer those bright beames of the law There some Moises must needes come betwene as a Mediatour and yet notwithstanding without any fruite as I will declare hereafter To this purpose serueth that place in the .2 Cor. 3. chapt concerning the couered face of Moises where Paule out of the hystorie of Exod. 34. chap. sheweth that the children of Israell not onely did not knowe but also could not abide the true and spirituall vse of the lawe First for that they could not looke vnto the ende of the lawe sayeth Paule because of the veile which Moises put vpon his face Againe they could not looke vppon the face of Moises being bare and vncouered for the glory of his countenaunce For when Moises went about to talke with them he couered his face with a veile without the which they could not beare his talke that is they could not heare Moises him selfe their Mediatour vnlesse he had set an other Mediatour betwene that is to say the veile Howe then should they heare the voyce of God or of an Angell when they could not heare the voyce of Moises being but a maÌ„ yea and also their Mediatour except his face had ben couered Therfore except the blessed Seede come to raise vppe and comfort him which hath heard the lawe he perisheth through desperation in detesting of the lawe in hating and blaspheming of God and daily more and more offendeth against god For this feare and confusion of conscience which the lawe bringeth the deeper it perceth and the longer it continueth the more it encreaseth hatred and blasphemy against God. This historie therefore teacheth what is the power of freewill The people are stricken with feare they tremble and they flie backe Where is now freewill where is nowe that good will that good entent that right iudgement of reason which the Papistes doe so much bragge of What auaileth freewill here in these sanctified and holy men It can say nothing It blindeth their reason it peruerteth theyr will it receiueth not it saluteth not it embraceth not with ioy the Lord comming with thundring lightning and fire in to the Mounte Sina It can not heare the voyce of the Lord but contrariwise it sayth Let not the Lord speake vnto vs lest vve die We see then what the strength and power of freewil is in the children of Israel who though they were clensed and sanctified could not heare one syllable or letter of the law Therfore these high coÌ„mendations which the Papists geue to their freewill are nothing else but mere toyes and doting dreames Verse 20. Novv a Mediatour is not a Mediatour of one Here he compareth these two Mediatours together and that with a maruelous breuitie yet so notwithstanding that he satisfieth the attentiue reader who because this word Mediatour is generall by and by vnderstandeth that Paule speaketh also of the Mediatour generally and not of Moises onely A Mediatour sayeth he is not a Mediatour of one onely but this word necessarily comprehendeth two that is to say him that is offended and him that is the offender of whom the one hath neede of intercession and the other needeth none Wherfore a Mediatour is not of one but of two and of such two as be at variaunce betwene them selues So Moises by a generall definition is a Mediatour because he doth the office of a Mediatour betwene the law and the people who can not abide the true and spirituall vse of the law The lawe therfore must haue a new face and his voyce must be chaunged that is to say the voyce of the law must be made spirituall or the lawe must be made liuely in the inward affection and must put on a visour or a veile that it may now become more tolerable so that the people may be able to heare it by the voice of Moises Nowe the lawe being thus couered speaketh no more in his Maiestie but by the mouth of Moises After this maner it doth not his office any more that is it terrifieth not the conscience And this is the cause that they doe neither vnderstand it nor regarde it by meanes wherof they become secure negligent and presumptuous hypocrites And yet notwithstanding the one of these two must needes be done to witte that either the lawe must be without his vse and couered with a veile but then as I haue said it maketh hypocrites or els it must be in his vse without the veile and then it killeth For mans hearte can not abide the lawe in his true vse without the veile It behoueth thee therefore if thou looke to the ende of the law without the veile either to laye holde on that blessed Seede by faith that is to say thou must looke beyond the ende of the law vnto Christ which is the accomplishment of the law which may say vnto thee The law hath terrified thee enough Be of good comfort my sonne thy sinnes are forgeuen thee wherof I wil speake more anone or else surely thou must haue Moses for thy Mediatour with his veile For this cause Paule sayth A mediatour is not a Mediatour of one For it could not be that Moises should be a Mediatour of God alone For God needeth no Mediatour And againe he is not a Mediatour of the people onely but he doth the office of a Mediatour betwene God and the people which were at discord with god For it is the office of a Mediatour to pacifie the partie that is offended and to reconcile vnto him the partie which is the offender

lawe those holy and most gracious wordes namely I am the Lord thy God vvhich brought thee out of the land of Egypt and out of the house of bondage Thou shalt haue none other Gods c. Shevving mercy to thousandes c. Honour thy father and thy mother that it may goe vvell vvith thee and that thy daies may be prolonged vpon the earth c. and that they had neede of a Mediatour They could not abide this most excellent perfect and diuine wisedom this most gracious sweete comfortable doctrine Let not the Lorde speake vnto vs say they lest vve die Speake thou vnto vs c. Doubtles it is a merueilous thinge that a man can not heare that which is his whole felicite namely that he hath a God yea a mercifull God which wil shew mercy vnto him in many thousands of generatioÌ„s c. And moreouer that he can not abide that which is his chiefe safetie protectioÌ„ defence namely Thou shalt not kil Thou shalt not coÌ„mit adultery Thou shalt not steale For by these wordes the Lord hath compassed and fortified the life of man his wife his children and his goods as it were with a wal against the force and violence of the wicked The law then can doe nothing sauing that by his light it lightneth the coÌ„science that it may know sinne death the iudgement the hatred and wrath of god Before the law come I am secure I feele no sinne but wheÌ„ the law cometh sinne death hel are reueiled vnto me This is not to be made righteous but giltie the enemy of God to be condemned to death and hell fire The principall point then of the law in true Christian Diuinitie is to make men not better but worse that is to say it sheweth vnto them their sinne that by the knowledge therof they may be humbled terrified brused and brokeÌ„ by this meanes may be driuen to seeke comforte and so to come to that blessed Seede Verse 20. But God is one God offendeth no person and therefore needeth no Mediatour But we offend God and therfore we haue neede of a Mediatour not Moses but Christ vvhich speaketh farre better things for vs c. Hitherto he hath continued in his digression Now he retourneth to his purpose Verse 21. Is the lavv then against the promise of God Paule said before that the law iustifieth not Shall we then take away the law No not so For it bringeth with it a certaine commoditie What is that It bringeth men vnto the knowledge of themselues it discouereth and encreaseth sinne c. Here now riseth an other obiection If the lawe doe nothing els but make men worse in shewing vnto them their sinne then is it contrary to the promises of god For it seemeth that God is but onely prouoked to anger and offended through the law and therefore he regardeth not nor performeth his promises We Iewes haue thought the contrary to witte that we are restrained and bridled by this externall discipline to the ende that God being prouoked therby might hasteÌ„ the performing of his promise and that by this discipline we might deserue the promise Paule aunswereth It is nothing so But contrariwise if ye haue regard to the law the promise is rather hindered For natural reason offendeth God which so faithfully promiseth whiles it will not heare his good and holy lawe For it sayth Let not the Lorde speake vnto vs c. How can it be then that God should performe his promise vnto those which not onely receaue not his law and his discipline but also with a mortal hatred do shunne it flie from it Here therfore as I said riseth this obiection Then the law semeth to hinder the promises of god This obiection Paule toucheth by the way briefely auÌ„swereth saying Verse 21. God forbid Why so First for that God doth not make any promise vnto vs because of our worthines our merits our good works but that he doth is of his meere goodnes and inestimable mercy in Christ He saith not to Abraham All nations shal be blessed in thee because thou hast kept the law but as it is written in the .24 chap. of Iosua when he was yet vncircumcised had no law was yet an idolater he said vnto him Goe out of thine ovvne land c. I vvill be thy protectour c. Also In thy Seede shall all nations be blessed These are absolute meere promises which God freely geueth vnto Abraham without any condition or respect of workes either going before or comming after This is specially against the Iewes which thinke that the promises of God are hindered because of their sinnes God saith Paule doth not slacke his promises because of our sinnes or hasten the same for our righteousnes and merites he regardeth neither the one nor the other Wherefore although we be worse and more sinnefull and brought into a greater contempte and hatred of God by meanes of the lawes yet notwithstanding God is not moued therby to differre his promise For his promise doth not stande vpon our worthines but vpon his onely goodnes and mercy Therefore where the Iewes say The Messias is not yet come because our sinnes doe hinder his coÌ„ming it is a detestable lie As though God should become vnrighteous because of our sinnes or made a lier because we are liers He abideth alwaies iust and true his truth therefore is the onely cause that he accomplisheth and performeth his promise Moreouer although the law doe reueile and encrease sinne yet is it not against the promises of God yea rather it confirmeth the promises For as concerning his proper worke and ende it humbleth and prepareth a man so that he vse it rightly to sigh and seeke for mercy For when sinne is reueiled to a man and so encreased by the law then he beginneth to perceaue the wickednes and hatred of mans hearte against the law and against God him selfe the authour of the law Then he feeleth in deede that not only he loueth not God but also hateth and blasphemeth God who is full of goodnes mercy and his lawe which is iust and holy Then is he constrained to coÌ„fesse that there is no good thing in him And thus when he is throwne downe and humbled by the lawe he acknowledgeth him selfe to be most miserable and damnable When the law therfore constraineth a man so to acknowledge his owne corruption and to confesse his sinne from the bottome of his heart then hath it done his office truely and his time is accomplished and ended And nowe is the time of grace that the blessed Seede may come to raise vppe and to comfort him that is so cast downe and humbled by the lawe After this manner the law is not against the promises of god For first the promise hangeth not vpon the lawe but vpon the truth and mercy of God only and alone Secondly when the law is in

the lawe bringeth with it may daily be diminished in vs more and more As long then as we liue in the flesh which is not without sinne the lawe oftentimes retourneth and doth his office in one more and in an other lesse as their Faith is strong or weake and yet not to their destruction but to their saluation For this is the exercise of the lawe in the Sainctes namely the continuall mortification of the flesh of reason and of our owne strength and the daily renewing of our inward man as it is sayd in the .2 Cor. 4. We receaue then the first fruites of the spirite the leuen is hidde in the masse of the dough but all the dough is not yet leuened no it is yet but onely begunne to be leuened If I behold the leuen I see nothing else but pure leuen But if I behold the whole masse I see that it is not all pure leuen That is to say If I behold Christe I am altogether pure and holy knowing nothing at all of the lawe for Christe is my leuen But if I behold mine owne flesh I feele in my selfe couetousnes lust anger pride and arrogancie also the feare of death heauines hatred murmuring and impatiencie against God. The more these sinnes are in me the more is Christ absent from me or if he be present he is felt but a litle Here haue we neede of a Scholemaster to exercise and vexe this strong Asse the flesh that by this exercise sinnes may be diminished a way prepared vnto Christe For as Christe came once corporally at the time appoynted abolished the whole lawe vanquished sinne destroyed death and hell euen so he commeth spiritually without ceasing and daily quencheth and killeth these sinnes in vs. This I say that thou mayest be able to aunswere if any shall thus obiecte Christe came into the world and atonce toke away all our sinnes and clensed vs by his bloud what neede we then to heare the Gospell or to receaue the Sacramentes True it is that in as much as thou beholdest Christe the lawe and sinne are quite abolished But Christe is not yet come vnto thee or if he be come yet notwithstanding there are remnauntes of sinne in thee thou art not yet throughly leuened For where concupiscence heauines of spirite and feare of death is there is yet also the lawe and sinne Christ is not yet throughly come but when he cometh in deede he driueth away feare and heauines and bringeth peace and quietnes of conscience So farre forth then as I do apprehend Christ by Faith so much is the lawe abolished vnto me But my flesh the world and the Deuill doe hinder Faith in me that it can not be perfect Right gladly I would that that litle light of Faith which is in my heart were spread thoroughout all my body and all the members thereof but it is not done it is not by and by spreade but onely beginneth to be spreade In the meane season this is our consolation that we hauing the first fruites of the spirite doe nowe beginne to be leuened But we shall be thoroughly leuened when this body of sinne is dissolued and we shall rise newe creatures wholy together with Christe Albeit then that Christe be one and the same yesterday to day and shall be for euer and albeit that all the faithfull which were before Christ had the Gospell and Faith yet notwithstanding Christe came once in the time before determined Faith also came once when the Apostles preached and published the Gospell thoroughout the world Moreouer Christ commeth also spiritually euery day Faith likewise commeth daily by the word of the Gospel Now when Faith is come the Scholemaster is constrained to geue place with his heauy and grenous office Christ coÌ„meth also spiritually when we stil more and more doe knowe and vnderstand those things which by him are geuen vnto vs and encrease in grace and in the knowledge of him 2. Pet. 3. Verse 26. For ye are all the sonnes of God by Faith in Christ Iesus Paule as a true and an excellent teacher of Faith hath alwayes these wordes in his mouth By Faith In Faith Of Faith which is in Christ Iesus He sayth not ye are the children of God because ye are circumcised because ye haue heard the law and haue done the workes therof as the Iewes doe imagine and the false Apostles teach but by Faith in Iesus Christe The lawe then maketh vs not the children of God and much lesse mens traditions It can not beget vs into a new nature or a new birth but it setteth before vs that old birth wherby we were borne to the kingdome of the Deuill And so it prepareth vs to a new birth which is by Faith in Iesus Christ and not by the lawe as Paule plainly witnesseth For ye are all the children of God by Faith. c. As if he sayd Albeit ye be tormented humbled and killed by the lawe yet hath not the lawe made you righteous or made you the children of God this is the worke of Faith alone What Faith Faith in Christe Faith therefore in Christ maketh vs the children of God and not the lawe The same thing witnesseth also Iohn in the .1 chap. He gaue povver to as many as beleued in him to be the children of God. What tounge either of men or Angels can sufficiently extol and magnifie the great mercy of God towardes vs that we which are miserable sinners and by nature the children of wrath should be called to this grace and glory to be made the children and heires of God fellow heires with the sonne of God and Lordes ouer heauen and earth and that by the onely meanes of our Faith which is in Christ Iesu Verse 27. For all ye that are baptised into Christ haue put on Christ To put on Christ is taken two maner of wayes according to the law according to the gospel According to the law as it is said in the 13. chap. to the Rom Put ye on the Lord Iesus Christ that is folowe the example and vertues of Christe Doe that which he did and suffer that which he suffered And in the .1 Pet. 2. Christ hath suffred for vs leauing vs an example that vve should folovv his steppes Nowe we see in Christ a singuler patience an inestimable mildnes and loue and a wonderfull modestie in all things This goodly apparell we must put on that is to say folowe these vertues But the putting on of Christ according to the Gospell consisteth not in imitation but in a newe birth and a new creation that is to say in putting on Christes innocencie his righteousnes his wisedom his power his sauing health his life and his spirite We are clothed with the lether coate of Adam which is a mortall garment and a garment of sinne that is to say we are all subiect vnto sinne all sold vnder sinne

There is in vs horrible blindnes ignoraunce contempt and hatred of God moreouer euil concupiscence vncleanes couetousnes c. This garment that is to say this corrupt and sinnefull nature we receaued from Adam which Paule is wont to call the olde man This olde man must be put off with all his workes Ephes 4. Coloss 1. that of the children of Adam we may be made the children of god This is not done by chaunging of a garment or by any lawes or workes but by a newe birth and by the renewing of the inward man which is done in Baptisme as Paule sayeth All ye that are baptized haue put on Christe Also According to his mercie hath he saued vs by the vvashing of the nevve birth and the renevving of the holy Ghost Tit. 3. For besides that they which are baptised are regenerate and renewed by the holy Ghost to a heauenly righteousnes and to eternall life there riseth in them also a new light and a new flame there rise in them new and holy affections as the feare of God true Faith assured hope c. There beginneth in them also a newe wil. And this is to put on Christ truely and according to the Gospell Therefore the righteousnes of the lawe or of our owne workes is not geuen vnto vs in baptisme but Christ him selfe is our garment Now Christ is no lawe no lawgeuer no worke but a diuine and an inestimable gift whom God hath geuen vnto vs that he might be our iustifier our Sauiour and our redemer Wherefore to be apparelled with Christ according to the Gospell is not to be apparelled with the lawe nor with workes but with an incomparable gift that is to say with remission of sinnes righteousnes peace consolation ioy of spirite saluation life and Christ him selfe This is diligently to be noted because of the vaine and fantasticall spirites which goe about to deface the maiestie of baptisme and speake wickedly of it Paule contrariwise commendeth and setteth it forth with honorable titles calling it the vvashing of the nevve birth the renevving of the holy Ghost Tit. 3. And here also he sayth that all they which are baptised haue put on Christe As if he sayd Ye are caried out of the lawe into a newe birth which is wrought in baptisme Therfore ye are not now any longer vnder the law but ye are clothed with a newe garment to witte with the righteousnes of Christe Wherefore baptisme is a thing of great force and efficacie Now when we are apparelled with Christ as with the robe of righteousnes and our saluation then we must put on Christe also as the apparell of imitation and example These things I haue handled more largely in an other place therefore I here briefly passe them ouer Verse 28. There is neither Ievve nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christe Iesus Here might be added moreouer many moe names of persons and offices which are ordained of God as these There is neither Magistrate nor subiect neither teacher nor hearer neither scholemaster nor scholer neither master nor seruaunt neither mistres nor maide c for in Christ Iesu all states yea euen such as are ordained of God are nothing In deede the male the female the bond the free the Iewe the Gentile the Prince the subiect are the good creatures of God but in Christ that is in the matter of saluatioÌ„ they are nothing with all their wisedom righteousnes religion and power Wherfore with these words There is neither Ievve c. Paule mightely abolisheth the lawe For here that is when a man is renewed by baptisme and hath put on Christe there is neither Iewe nor Grecian c. The Apostle speaketh not here of the Iewe according to his nature and substaunce but he calleth him a Iewe which is the disciple of Moses is subiect to the lawe is circumcised and with all his endeuour kepeth the ceremonies commaunded in the lawe Where Christ is put on sayth he there is neither Iew nor circumcision nor ceremonie of the law any more for Christ hath abolished all the lawes of Moses that euer were Wherfore the conscience beleuing in Christ must be so surely perswaded that the law is abolished with all his terrours threatnings that it should be vtterly ignoraunt whether there were euer any Moses any law or any Iew. For Christ Moses can in no wise agree Moses came with the law with many workes and with many ceremonies but Christe came without any law without any exacting of workes geuing grace and righteousnes c. Iohn 1. For the lavv vvas geuen by Moses but grace and truth came by Iesus Christ Moreouer when he sayth Nor Grecian he reiecteth also and condemneth the wisedom and righteousnes of the Gentiles For among the Gentiles there were many notable men as Xenophon Themistocles Marcus Fabius Attilius Regulus Cicero Pomponius Atticus and many other which being endued with singuler vertues gouerned common weales excellently and did many worthy actes for the preseruation therof and yet all these were nothing before God with their wisedom their power their notable actes their excellent vertues lawes religions and ceremonies For we must not thinke that the Gentiles did contemne all honestie and religion Yea all nations of all ages dispersed thoroughout the world had their lawes religions and ceremonies without the which it is not possible that mankinde should be gouerned All righteousnes therefore concerning either the gouernment of families or common weales or diuine matters as was the righteousnes of the lawe with all the obedience execution and holines therof be it neuer so perfect is nothing worth before god What then The garment of Christ which we put on in baptisme So if the seruaunt doe his duetie obey his master serue in his vocation neuer so diligently and faithfully if he that is at libertie be in authoritie and gouerne the common wealth or guide his owne family honestly and with praise if the man doe that pertaineth to the man in marying a wife in gouerning his familie in obeying the Magistrate in behauing him selfe decently towardes all men if the woman liue chastely obey her husband see well to her houshold bring vp her children godly which are in deede excelleÌ„t gifts holy works yet are all these nothing in coÌ„parison of that righteousnes which is before god To be briefe all the lawes ceremonies religioÌ„s righteousnes workes in the whole world yea of the Iewes themselues which were the first that had the kingdom priesthode ordained appoynted of God with their holy lawes religioÌ„s ceremonies worshippings all these I say take not away sinne deliuer not from death nor purchase life Therfore your false Apostles doe subtelly seduce you O ye Galathians when they teach you that the lawe is necessary to saluation and by this meanes they spoyle you

of that excellent glory of your newe birth and your adoption and call you backe to your olde birth and to the moste miserable seruitude of the lawe making you of the free children of God bonde children of the lawe whiles they will haue a difference of persons according to the lawe In deede there is a difference of persons in the lawe and in the worlde and there it ought to be but not before god All haue sinned and are destitute of the glory of God. Let the Iewes therefore the Gentiles and the whole world keepe silence in the presence of god God hath in deede many ordinaunces lawes degrees and kindes of life but all these helpe nothing to deserue grace and to obtaine eternall life So many as are iustified therefore are iustified not by the obseruation of mans lawe or Gods lawe but by Christe alone who hath abolished all lawes Him doth the Gospell set forth vnto vs for a pacifier of Gods wrath by the sheeding of his owne bloud and a Sauiour And without Faith in him neither shall the Iewe be saued by the law nor the Monke by his order nor the Grecian by his wisedom nor the Magistrate or Master by his vpright gouernement nor the seruaunt by his obedience Verse 28. For ye are all one in Christ Iesu These are excellent wordes In the world and according to the flesh there is a great differeÌ„ce and inequalitie of persons and the same must be diligently obserued For if the woman would be the man if the sonne would be the father the seruaunt would be the master the subiect would be the magistrate there should be nothing else but a coÌ„fusion of all states and of all things Contrariwise in Christe there is no lawe no difference of persons there is neither Iewe nor Grecian but all are one For there is one body one spirite one hope of vocation There is but one Gospell one Faith one Baptisme one God and Father of all one Christ Lord of all We haue the same Christ I thou and all the Faithfull which Peter Paule and all the Sainctes had Here therefore the conscience knoweth nothing of the lawe but hath Christ onely before her eyes Therfore Paule is alwayes wont to adde this clause In Christe Iesu Who if he be taken out of our sight then commeth terrour The Popish Schoole diuines doe dreame that Faith is a qualitie cleauing in the heart without Christe This is a deuelish errour But Christe should be so set forth that thou shouldest see nothing besides him and shouldest thinke that nothing caÌ„ be more nere vnto thee or more presently within thy heart then he is For he sitteth not idly in heauen but is present with vs working and liuing in vs as he sayth before in the .2 chap. I liue yet not I but Christe liueth in me And here likewise Ye haue put on Christe Faith therefore is a certaine stedfast beholding which looketh vppon nothing else but Christe the conquerour of sinne and death and the geuer of righteousnes saluation and eternal life This is the cause that Paule nameth setteth forth Iesus Christe so often in his Epistles yea almost in euery verse But he setteth him forth by the word for otherwise he can not be comprehended then by the word This was notably and liuely represented by the brasen Serpent which is a figure of Christe Moises commaunded the Iewes which were stong of Serpents in the desert to doe nothing else but stedfastly behold the brasen Serpent and not to turne away their eyes They that did so were healed onely by that stedfast and constant beholding of the Serpent But contrariwise they died which obeied not the commaundement of Moises but looked vppon their woundes and not vppon the Serpent So if I would find comfort when my conscience is afflicted or when I am at the poynt of death I must doe nothing but apprehend Christe by Faith and say I beleue in Iesus Christe the sonne of God who suffered was crucified and died for me c in whose woundes and in whose death I see my sinne and in his resurrection victorie ouer sinne death the Deuil also righteousnes and eternall life Besides him I see nothing I heare nothing This is true Faith concerning Christe and in Christe Whereby we are made members of his body flesh of his flesh and bone of his bones In him therefore vve liue vve moue and vve haue our being Christe and our Faith must be thoroughly ioyned together We must be in heauen and Christ must liue and worke in vs Nowe he liueth and worketh in vs not by speculation and naked knowledge but in deede and by a true and a substantiall presence Verse 29. And if ye be Christes then are ye Abrahams Seede and heires by promise That is to say If ye be beleue and be baptised into Christ if ye beleue I say that he is that promised Seede of Abraham which brought the Blessing to all the Gentiles then are ye the childreÌ„ of Abraham not by nature but by adoption For the Scripture attributeth vnto it not onely the children of the flesh but also of adoption and of the promise and foresheweth that they shall receaue the inheritaÌ„ce and the other shall be cast out of the house So Paule in few wordes translateth the whole glory of Libanus that is to say of the nation of the Iewes vnto the desert that is vnto the Gentiles And this place comprehendeth a singuler consolation to witte that the Gentiles are the children of Abraham and consequently the people of god But they are the children of Abraham not by carnall generation but by the promise The kingdom of heauen then life and the eternall inheritaunce belongeth to the Gentiles And this the Scripture signified long before when it sayeth I haue made thee a Father of many nations Againe In thy Seede shall all nations be blessed Nowe therefore because we which are Gentiles doe beleue and by Faith doe receiue the Blessing promised to Abraham exhibited by Christ therfore the Scripture calleth vs the children and heires of Abraham not after the flesh but after the promise So that promise In thy seede c. belongeth also to all the Gentiles and according to this promise Christ is become ours In dede the promise was made onely to the Iewes and not to vs that are Gentiles Psal. 147. He shevveth his vvorde vnto Iacob c. He hath not delte so vvith euery nation c. Notwithstandyng that which was promised commeth vnto vs by faith by the which onely we apprehende the promise of god Albeit then that the promise be not made vnto vs yet is it made as touching vs and for vs for we are named in the promise In thy seede shall all nations be blessed For the promise sheweth plainely that Abraham should be the father not onely of the Iewish nation but of many

place onely to Christ Let him onely raigne in righteousnes in peace in ioy and life that the coÌ„science may sleepe and repose it selfe ioyfully in Christe without any feeling of the law sinne and death Paule here of purpose vseth this figuratiue speech Elements of the vvorld whereby as I sayd he doth much abase and diminish the glory and authoritie of the lawe to stirre vs vppe For he that readeth Paule attentiuely when he heareth that he calleth the lawe the ministerie of death the letter that killeth c. by by he thinketh thus with him selfe why doth he geue such odious and as it appeareth to reason blasphemous termes to the lawe which is a diuine doctrine reuealed from heauen To this Paule aunswereth that the law is both holy iust and good and also the ministerie of sinne and death but in diuers respectes Before Christe it is holy after Christe it is death Therefore when Christe is come we ought to know nothing at all of the lawe vnlesse it be in this respect that it hath power and dominion ouer the flesh to bridle it and to keepe it vnder Here is a conflict betwene the law and the flesh to whom the yoke of the lawe is hard and greuous as long as we liue Onely Paule among all the Apostles calleth the lawe the rudiments of the world weake and beggerly elements the strength of sinne the letter that killeth c. The other Apostles spake not so of the law Whosoeuer then will be a right scholer in Christes schoole let him marke diligently this maner of speech vsed of the Apostle Christe calleth him an elect vessell and therefore gaue vnto him an exquisite vtterance and a singuler kinde of speech aboue all the rest of the Apostles that he as an elect vessel might faithfully lay the foundations of the article of Iustification and clearely set forth the same Verse 4. But after the fulnes of time vvas come God sent his sonne made or borne of a vvoman made vnder the lavve that he might redeme them vvhich vvere vnder the lavve That is to say after that the time of the lawe was fulfilled and that Christ was reuealed and had deliuered vs from the law and that the promise was published among all nations c. Marke here diligently how Paule defineth Christe Christe sayth he is the sonne of God and of a woman which for vs sinners was made vnder the law to redeme vs that were vnder the law In these wordes he comprehendeth both the person of Christe and the office of Christe His person consisteth of his diuine and humane nature This he sheweth plainly when he sayth God sent his ovvne sonne borne of a vvoman Christe therefore is very God and very man His office he setteth out in these wordes Being made vnder the lavve to redeame them that vvere vnder the lavve c. And it seemeth that Paule here as it were in reproch calleth the virgine Marie but onely a woman which thing was not wel taken eueÌ„ of some of the auncient Doctors who would that he should rather haue called her a virgin then a womaÌ„ But Paule intreateth in this Epistle of the most high principal matter of all to wit of the Gospel of Faith of Christian righteousnes Also what the person of Christ is what is his office what he hath taken vppon him done for our cause what benefits he hath brought to vs wretched sinners Wherfore the excellencie of so high so woÌ„derfull a matter was the cause that he had no regard to her virginitie It was enough for him to set forth preach the inestimable mercy of God which would that his soÌ„ne should be borne of that sexe Therfore he maketh no mention of the dignitie of the sexe but onely of the sexe And in that he nameth the sexe he signifieth that Christe was made true and very man of womankinde As if he sayd He was borne not of man and woman but onely of womankinde Therefore when he nameth but onely the womankinde saying made of a vvoman it is as if he should haue sayde made of a virgine Iohn the Euangelist when he thus setteth forth the Word that it vvas in the beginning vvas made flesh speaketh not one word of his mother Furthermore this place also witnesseth that Christe when the time of the lawe was accomplished did abolish the same and so brought libertie to those that were oppressed therewith but made no newe lawe after or besides that old lawe of Moises Wherefore the Monkes and Popish Schoolemen doe no lesse erre and blaspheme Christe in that they imagine that he hath geuen a new lawe besides the lawe of Moises then doe the Turkes which vaunt of their Mahomet as of a new lawgeuer after Christ and better then Christ Christ then came not to abolish the old lawe that he might make a newe but as Paule here sayeth he was sent of his Father into the world to redeme those which were kept in thraldome vnder the lawe These wordes paint out Christe liuely and truly they doe not attribute vnto him the office to make any new law but to redeme them which were vnder the law And Christ himself sayth I iudge no man. And in an other place I came not to iudge the vvorld but that the vvorld should be saued by me That is to say I came not to bring any lawe nor to iudge men according to the same as Moises and other lawgeuers but I haue an higher a better office The lawe killed you and I againe doe iudge condemne and kill the lawe and so I deliuer you from the tyrannie thereof We that are olde men which haue ben so nusled vp in this pernicious doctrine of the Papistes that it hath taken deepe roote euen in our bones and marrow haue conceaued an opinion quite contrary to that which Paule here teacheth For although we confessed with our mouth that Christ redemed vs from the tyrannie of the lawe yet in very dede in our heart we thought him to be a lawgeuer a tyranne and a iudge more terrible then Moises him selfe And this peruerse opinion we can not yet at this day in so great light of the truth vtterly reiect so strongly are those things rooted in our heartes which we learne in our youth But ye which are yet yong and are not infected with this pernicious opinion may learne Christ purely with lesse difficultie theÌ„ we that are olde can remoue out of our mindes these blasphemous imaginations which we haue conceaued of him Notwithstanding ye haue not vtterly escaped the deceites of the Deuill For although ye be not as yet infected with this cursed opinion that Christ is a lawgeuer yet haue ye in you the roote whereof it springeth that is ye haue the flesh reason and the corruption of nature which can iudge no otherwise of Christ but that he is a lawgeuer Therefore ye must endeuour with

all your power to learne so to know to apprehend Christ as Paule hath sette 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 encrease this corruption of nature and so shall the euill be doubled that is to say euill instruction will increase and confirme the pernicious errour of blind reason which naturally iudgeth Christ to be a lawgeuer and printeth that errour so mightely in our mindes that without great trauaile and difficultie it can neuer be abolished Wherefore it is very profitable for vs to haue alwayes before our eyes this sweete and comfortable sentence and such like which set out Christe truely and liuely that in our whole life in all daungers in the confession of our Faith before tyrannes and in the hower of death we may boldly and with a sure confidence say O law thou hast no power ouer me and therefore thou dost accuse and condemne me in vaine For I beleue in Iesus Christ the sonne of God whom the Father sent into the world to redeme vs miserable sinners oppressed with the tyrannie of the law He gaue his life and shed his bloud for me Therfore feeling thy terrours and threatnings O law I plunge my conscience in the woundes bloud death resurrection and victory of my Sauiour Christe Besides him I will see nothing I will heare nothing This Faith is our victory whereby we ouercome the terrours of the lawe sinne death and all euils and yet not without great conflicts And here do the childreÌ„ of God which are daily exercised with greuous temptatioÌ„s wrastle sweat in deede For oftentimes it commeth into their minds that Christ wil accuse them plead against them that he will require an accompt of their former life and that he wil coÌ„demne them They can not assure them selues that he is sent of his Father to redeme vs from the tyrannie and oppression of the law And wherof cometh this They haue not yet fully put of the flesh which rebelleth against the spirite Therefore the terrours of the lawe the feare of death and such like sorrowfull and heauy sightes doe oftentimes retourne which hinder our Faith that it can not apprehend the benefite of Christe who hath redemed vs from the bondage of the lawe with such assurance as it should doe But how or by what meanes hath Christe redemed vs This was the maner of our redemption He vvas made vnder the lavve Christe when he came found vs all captiues vnder gouernours and tutours that is to say shutte vppe and holden in prison vnder the lawe What doth he then Although he be Lord of the lawe and therefore the lawe hath no authoritie or power ouer him for he is the sonne of God yet of his owne accord he maketh him selfe subiect to the law Here the law executeth vpon him all the iurisdiction which it had ouer vs It accuseth and terrifieth vs also it maketh vs subiect to sinne death the wrath of God and with his sentence condemneth vs And this is doth by good right for vve are all sinners and by nature the children of vvrath Contrariwise Christe did no sinne neither vvas there any guile found in his mouth therefore he was not subiect to the lawe Yet notwithstanding the lawe was no lesse cruel against this innocent righteous and blessed Lambe then it was against vs cursed and damned sinners yea much more rigorous For it accused him as a blasphemer and a seditious person it made him giltie before God of the sinnes of the whole world it so terrified and oppressed him with heauines and anguish of spirit that he swette bloud and briefly it condemned him to death yea euen to the death of the crosse This was in deede a wonderful combate where the law being a creature geueth such an assault to his creatour and against all right equitie practiseth his whole tyrannie vpon the Sonne of God which it exercised vpon vs the children of wrath Now therfore because the lawe did so horribly and so cursedly sinne against his God it is accused arraigned There Christ sayth O law thou mightie Queene and cruell Regent of all mankinde what haue I done that thou hast accused me terrified me and condemned me which am innocent Here the lawe which had before condemned and killed all men when it hath nothing wherwith to defend or purge it self is againe so condemned vanquished that it loseth his whole right not onely ouer Christ whom it so cruelly handled and killed but also ouer all them that beleue in him For to those Christe sayth Come vnto me all ye that labour vnder the yoke of the law I could haue ouercome the lawe by my absolute power without mine owne smart for I am Lord of the law and therfore it hath no right ouer me But I haue made my selfe subiect vnto the law for your cause which were vnder the law taking your flesh vpon me that is to say of mine inestimable loue I humbled and yelded my self to the same prison tyrannie and bondage of the lawe vnder the which ye serued as captiues and bondslaues I suffered the law to haue dominion ouer me which was his Lord to terrifie me to make me thrall captiue vnto sinne death the wrath of God which it ought not to haue done Therfore I haue vanquished the law by double right authoritie First as the sonne of God Lord of the law Secondly in your person which is as much as if ye had ouercome the law your selues for my victory is yours After this maner Paule speaketh euery where of this maruelous coÌ„bate betwene Christ the law And to make the matter more delectable more apparant he is woÌ„t to set forth the law by a figure called prosopopoeia as a certain mighty person which had coÌ„demned killed Christ whom Christ againe ouercomming death had conquered coÌ„demned killed Ephes 2. Killing enmitie in himself And again chap. 4. out of the Psalme 68. Thou art gone vp on high thou hastled captiuitie captiue c. He vseth the same figure also in his Epistles to the Romaines Corinthians Colossians By sinne he condemned sinne c. Christ therfore by this his victory banished the law out of our coÌ„science so that now it can no more confouÌ„d vs in the sight of God driue vs to desperation or coÌ„demne vs In dede it ceaseth not still to reueale our sinne to accuse to terrifie vs but the conscience taking hold of this word of the Apostle Christ hath redemed vs from the lavve is raised vp by faith conceaueth great comfort Moreouer it triumpheth ouer the law with a certaine holy pride saying I care not for thy terrours and threatnings For thou hast crucified the sonne of God this hast thou done most vniustly therfore the sinne that thou hast committed

the morall lawe before Faith. Verse 5. That vve might receaue the adoption of the sonnes Paule setteth forth amplifieth very largely this place of Gen. 22. In thy Seede shall all the natioÌ„s of the earth be blessed A litle before he called this Blessing of the seede of Abraham righteousnes life the promise of the spirit deliuerance from the law the testament c. Here he calleth it the adoption and inheritance of euerlasting life All these this word Blessing doth comprehend For when the Curse which is sinne death c. is abolished then in the stede thereof succedeth the Blessing that is righteousnes life and all good things But by what merite haue we receaued this Blessing that is to say this adoption and inheritaunce of euerlasting life By none at all For what can men deserue that are shutte vnder sinne subiect to the curse of the lawe and worthy of euerlasting death We haue then receiued this Blessing freely and being vtterly vnworthy therof but yet not without merite What merite is that Not ours but the merite of Iesus Christ the sonne of God who being made vnder the lawe not for him selfe but for vs as Paule sayd afore that he vvas made a curse for vs redemed vs which were vnder the lawe Wherfore we haue receaued this adoption by the onely redemption of Iesus Christe the sonne of God which is our rich and euerlasting merite whether it be of congrueÌ„ce or worthines going before grace or comming after And with this free adoption we haue also receaued the holy Ghost which God hath sent into our hearts crying Abba Father as foloweth Verse 6. And because you are sonnes God hath sent forth the spirite of his sonne into your hearts The holy ghost is sent two maner of wayes In the primatiue church he was sent in a manifest visible appearaÌ„ce So he came vpon Christ at Iordane in the likenes of a Doue and in the likenes of fire vpon the Apostles and other beleuers And this was the first sending of the holy Ghost which was necessary in the primatiue church for it was expedient that it should be established by manifest myracles because of the vnbeleuers as Paule witnesseth 1. Cor. 14. Straunge tongues sayth he be for a signe and a token not to them that beleue but to them that beleue not But after that the Church was gathered together and coÌ„firmed with those myracles it was not necessary that this visible sending of the holy Ghost should continue any longer Secondly the holy Ghost is sent by the word into the hearts of the beleuers as here it is sayd God sent the spirite of his sonne c. This sending is without any visible appearance to witte when by the hearing of the externall word we receaue an inward feruencie and light wherby we are chaunged become new creatures wherby also we receaue a new iudgement a new feeling a new mouing This chauÌ„ge this new iudgemeÌ„t is no worke of reason or of the power of maÌ„ but is the gift operation of the holy Ghost which commeth with the word preached which purifieth our hearts by faith and bringeth forth in vs spirituall motions Therefore there is a great difference betwixt vs those which with force subteltie persecute the doctrine of the gospell For we by the grace of God can certainly iudge by the word of the will of God towardes vs also of all lawes and doctrines of our owne life and of the life of others Contrariwise the Papists and Sectaries can not certainly iudge of any thing For they corrupt they persecute and blaspheme the word Now without the word a man can geue no certaine iudgement of any thing And although it appeare not before the world that we be renewed in spirit and haue the holy Ghost yet notwithstanding our iudgemeÌ„t our speech our confession do declare sufficiently that the holy Ghost with his giftes is in vs For before we could iudge rightly of nothing We spake not as now we doe We confessed not that all our works were sinne and damnable that Christe was our onely merite both before grace after as now we doe in the true knowledge and light of the Gospell Wherefore let this trouble vs nothing at all that the world whose workes we testifie to be euill iudgeth vs to be most pernicious heretikes and seditious persons destroyers of religion and troublers of the common peace possessed of the Deuill speaking in vs and gouerning all our actions Against this peruerse and wicked iudgement of the world let this testimonie of our conscience be sufficient wherby we assuredly know that it is the gift of God that we doe not onely beleue in Iesus Christ but that we also openly preach and confesse him before the world As we beleue with our heart so do we speake with our mouth according to the saying of the Psalm I beleued therfore haue I spoken Moreouer we exercise our selues in the feare of God and auoide sinne as much as we may If we sinne we sinne not of purpose but of ignorance and we are sory for it We may slippe for the Deuill lieth in wait for vs both day and night Also the remnantes of sinne cleaue yet fast in our flesh therefore as touching the flesh we are sinners yea after that we haue receaued the holy Ghost And there is no great difference betwixt a Christian and a ciuill honest man. For the workes of a Christian in outward shew are but base and simple He doth his duetie according to his vocation he guideth his familie he tilleth the ground he geueth counsell he aideth and succoureth his neighbour These workes the carnall man doth not much esteme but thinketh them to be common to all men and such as the heathen may also doe For the world vnderstandeth not the things which are of the spirite of God and therefore it iudgeth peruersly of the workes of the godly But the monstrous superstition of hypocrites and their will workes they haue in great admiration They count them holy works spare no charges in maintaining the same Contrariwise the workes of the faithfull which although in outward appearance they seeme to be but vile nothing worth yet are they good works in dede and accepted of God because they are done in Faith with a cherefull heart and with obedience and thankfulnes towards God these works I say they do not onely not acknowledge to be good works but also they despise and condemne them as most wicked and abhominable The world therfore beleueth nothing lesse then that we haue that holy Ghost notwithstanding in the time of tribulation or of the crosse and of the coÌ„fession of our faith which is that proper principall worke of those that beleue when we must either forsake wife children goodes and life or else deny Christ then it appeareth that we make confession of

our Faith that we confesse Christ and his word by the power of the holy Ghost We ought not therfore to dout whether the holy Ghost dwelleth in vs or not but to be assuredly perswaded that we are the temple of the holy Ghost as Paule sayth For if any man feele in himselfe a loue towardes the word of God willingly heareth talketh wryteth thinketh of Christe let that man know that this is not the worke of mans 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 Deuill the God of this world raigneth blinding mens heartes and holding them captiue that the Gospell the glory of Christe should not shine vnto them Which thing we see at this day in the most part of the commoÌ„ people which haue no loue to the word but presumpteously contemne it as though it pertained nothing at all vnto them But who so euer doe feele any loue or desire to the word let them acknowledge with thaÌ„kfulnes that this affection is powred into them by the holy Ghost For we are not borne with this affection and desire neither can we be taught by any lawes how we may obtaine it but this chaunge is plainly and simply the worke of the right hand of the most highest Therfore when we willingly and gladly heare the word preached concerning Christe the sonne of God who for vs was made maÌ„ and became subiect to the law to deliuer vs from the malediction of the law hell death damnation then let vs assure our selues that God by and with this preaching sendeth the holy Ghost into our hearts Wherfore it is very expedient for the Godly to know that they haue the holy Ghost This I say to confute that pernicious doctrine of the Papists which taught that no man can certainly know although his life be neuer so vpright blameles whether he be in the fauour of God or no. And this sentence commonly receaued was a speciall principle and article of Faith in the whole Papacie wherby they vtterly defaced the doctrine of Faith tormented mens consciences banished Christ quite out of the Church darkened and denied all the benefites of the holy Ghost abolished the whole worship of God set vp Idolatrie coÌ„tempt of God and blasphemie against God in mens heartes For he that doubteth of Gods good will towards him and doth not assure him selfe that he is in the fauour of God this man can not beleue that he hath forgeuenes of his sinnes that God careth for him or that he shall be saued Augustine sayth very well and godly that euery man seeth most certainely his owne Faith if he haue Faith. This doe they deny God forbid say they that I should assure my selfe that I am vnder grace that I am holy and that I haue the holy Ghost yea although I liue godly and doe all good workes Ye which are yong and are not infected with this pernicious opinion whervpon the whole kingdom of the Pope is grouÌ„ded take heede flie from it as from a most daungerous plague We that are old men haue ben trained vp in this errour euen from our youth and haue ben so nusled therein that it hath taken deepe roote in our hearts Therefore it is to vs no lesse labour to vnlearne and forget the same then to learne and lay hold vpon true Faith. But we must be assured out of dout that we are vnder grace that we please God for Christes sake and that we haue the holy Ghost For if any maÌ„ haue not the spirite of Christ the same is none of his Wherfore whether thou be a Minister of Gods word or a Magistrate in the common wealth thou must assuredly thinke that thy office pleaseth God but this canst thou neuer doe vnlesse thou haue the holy Ghost But thou wilt say I doubt not but that my office pleaseth God because it is Gods ordinaunce but I doubt of mine owne person whether it please God or no. Here thou must resort to the word of God which teacheth and assureth vs that not onely the office of the person but also the person it self pleaseth god For the person is baptised beleueth in Christ is purged in his bloud from all his sinnes liueth in the communion and felowship of his Church Moreouer he doth not onely loue the pure doctrine of the word but also he is glad and greatly reioyceth when he seeth it aduaunced and the nomber of the faithfull encreased CoÌ„trariwise he detesteth the Pope all Sectaries with their wicked doctrine according to that saying of the Psalme I hate them that imagine euill things but thy lavve doe I loue We ought therefore to be surely perswaded that not onely our office but also our person pleaseth God Yea whatsoeuer it sayth doth or thinketh particularly the same pleaseth God not for our owne sakes but for Christes sake who was made vnder the law for vs Now we are sure that Christe pleaseth God that he is holy c. For as much then as Christe pleaseth God and we are in him we also please God and are holy And although sinne doe still remaine in our flesh and we also daily fall and offend yet grace is more aboundant and stronger then sinne The mercy and truth of the Lord raigneth ouer vs for euer Wherfore sinne caÌ„ not terrifie vs and make vs doutfull of the grace of God which is in vs For Christe that most mighty Giaunt hath quite abolished the law condemned sinne vaÌ„quished death and all euils So long as he is at the right hand of God making intercession for vs we can not doubt of the grace and fauour of God towardes vs. Moreouer God hath also sent the spirite of his sonne into our hearts as Paule here sayth But Christe is most certaine in his spirite that he pleaseth god c therefore we also hauing the same spirite of Christe must be assured that we are vnder grace for his sake that is most assured This I haue sayd concerning the inward testimonie wherby a Christian mans heart ought to be fully perswaded that he is vnder grace hath the holy Ghost Now the outward signes as before I haue said are gladly to heare of Christ to preach teach Christ to render thanks vnto him to praise him to confesse him yea with the losse of goodes and life Moreouer to doe our duetie according to our vocatioÌ„ as we are able to do it I say in faith ioy c Not to delite in sinne nor to thrust our selues into an other mans vocation but to attend vpon our owne to helpe our needy brother to comfort the heauy harted c. By these signes as by certein effects coÌ„sequeÌ„ts we are fully assured confirmed that we are in Gods fauour The wicked also do imagine that they haue the same signes but they

haue nothing lesse Hereby we may plainly see that the Pope with his doctrine doth nothing else but trouble and torment mens consciences at length driueth them to desperation For he not onely teacheth but also coÌ„maundeth men to dout Therfore according to the Psalme There is no truth or certaintie in his mouth And in an other place vnder his toÌ„ge is iniquitie mischeefe Here we may see what great infirmitie is yet in the Faith of the Godly For if we could be fully perswaded that we are vnder grace that our sinnes are forgeuen that we haue the spirit of Christ that we are the children of God then doubtles we should be ioyfull and thankfull to God for this inestimable gift But because we feele coÌ„trary motions that is to say feare doutfulnes anguish and heuines of heart such like therfore we can not assure our selues hereof yea our conscience iudgeth it a great presumption and pride to chalenge this glory Wherfore if we will vnderstand this thing rightly and as we should doe we must put it in practise for without experience and practise it can neuer be learned Wherfore let euery man so practise with him selfe that his conscience may be fully assured that he is vnder grace and that his person and his workes doe please god And if he feele in himselfe any wauering or douting let him exercise his Faith and wrastle against this douting and let him endeuour to attaine more certaintie so that he may be able to say I know that I am accepted and that I haue the holy Ghost not for mine owne worthines my worke my merite but for Christes sake who of his inestimable loue towardes vs made him self thrall and subiect to the lawe tooke away the sinnes of the world In him do I beleue If I be a sinner erre he is righteous and can not erre Moreouer I gladly heare read sing wryte of him and I desire nothing more then that his Gospel may be knowne to the whole world and that many may be conuerted vnto him These things doe plainly witnesse that the holy Ghost is present with vs in vs For such things are not wrought in the heart by mans strength nor gotten by his industrie exercise or trauell but are obtained by Christ alone who first maketh vs righteous by the knowledge of him in his holy Gospel and afterwardes he createth a new heart in vs bringeth forth new motions geueth vnto vs that assurance wherby we are perswaded that we please the father for his sake Also he geueth vs a true iudgement whereby we proue trie those things which before we knew not or else altogether despised It behoueth vs therefore to wrastle against this douting that we may daily ouercome it more and more attaine to a full perswasion certainty of Gods fauour towardes vs rooting out of our heartes this cursed opinion that a man ought to dout of the grace fauour of God which hath infected the whole world For if we dout whether we be vnder grace whether we please God for Christes sake or not we deny that Christe hath redemed vs we deny simply all his benefits Ye that are yong meÌ„ may easily appreheÌ„d this pure doctrine of the Gospel and abaÌ„don this pernicious opinion because ye are not yet poysoned therwith Verse 6. Crying Abba Father Paule might haue sayd God sent the spirite of his sonne into our hearts calling Abba Father Now he sayth not so but crying Abba Father that he might shew and set forth the temptation of a Christian which yet is but weake and weakly beleueth In the .8 to the Rom. he calleth this crying an vnspeakeable groning Likewise he sayeth The spirite helpeth our infirmities For vve knovv not hovve to pray as vve ought but the spirite maketh intercession for vs vvith vnspeakeable gronings c. And this is a singuler consolation when he sayeth here that the spirite of Christ is sent into our hearts crying Abba Father And againe that he helpeth our infirmities making intercession for vs with vnspeakeable gronings He that could assuredly beleue this should neuer be ouercome with any affliction were it neuer so great But there are many things that hinder this Faith in vs First our heart is borne in sinne Moreouer this euill is naturally grafted in vs that we doubt of the good will of God towardes vs and cannot assure our selues that we please God. c. Besides all this the Deuil our aduersarie rauÌ„geth about with terrible rorings and sayeth Thou art a sinner therefore God is angrie with thee and will destroy thee for euer Against these horrible and intolerable rorings we haue nothing whervpon to hold stay our selues but only the word which setteth Christ before vs as a conquerour ouer sinne and death and ouer all euils But to cleaue fast to the word in this tentation and these terrours of conscience herein standeth all the difficultie For then Christe appeareth to no sense We see him not the heart feeleth not his presence or succour in temptation but rather it seemeth that Christ is angrie with vs and that he forsaketh vs Moreouer when a man is tempted and afflicted he feeleth the strength of sinne and the infirmitie of the flesh he douteth he feeleth the flerie dartes of the Deuill the terrours of death the anger and iudgement of god All these things cry out horribly against vs so that we see nothing else but desperation and eternall death But yet in the middest of these terrours of the lawe thundrings of sinne assaultes of death and rorings of the Deuill the holy Ghost sayth Paule cryeth in our hearts Abba Father And this crie surmounteth those mighty and horrible cries of the lawe sinne death the Deuill c it perceth the cloudes and the heauens and ascendeth vp vnto the eares of God. Paule therfore signifieth by these words that there is yet infirmitie in the godly As he doth also in the .8 chap. to the Rom. when he sayeth The spirite helpeth our infirmities For as much therfore as the sense and feeling of the contrary is strong in vs that is to say for as much as we feele more the displeasure of God then his good will and fauour towardes vs therefore the holy Ghost is sent into our heartes which doth not only sigh and make request for vs but mightely crieth Abba Father and praieth for vs according to the wil of God with teares and vnspeakeable gronings And how is this done When we are in terrours and in the conflict of conscience in deede we take hold of Christ and beleue that he is our Sauiour but then doe the law and sinne terrifie and torment vs most of all Moreouer the Deuill assaileth vs with all his engines and fierie darts and goeth about with all his power to plucke Christ from vs and to take from vs all consolations Here we feele our selues almost ouercome and at

the poynt of desperation for then are we that brused reede smoking flaxe which Esay speaketh of notwithstanding in the meane season the holy Ghost helpeth our infirmities maketh intercession for vs with vnspeakeable gronings certifieth our spirits that we are the children of god Thus the minde is raised vp in terrors it loketh vnto his Sauiour high Bishop Iesus Christ it ouercommeth the infirmitie of the flesh it conceaueth comfort againe and sayth Abba Father This groning which then we scantly feele Paule calleth a crying vnspeakeable groning which filleth both heaueÌ„ and earth Moreouer he calleth it the crying and groning of the spirite because the holy Ghost stirreth vp the same in our heartes when we are weake and oppressed with terrour and tentation Although then the lawe sinne and the Deuill crie out against vs neuer so much with great and terrible rorings which seeme to fill heauen and earth farre to excede this groning of our heart yet can they not hurt vs For the more fiercely they assaile vs accuse and torment vs with their cryings so much the more doe we grone and in groning lay hold vpon Christ call vpon him with heart and mouth cleaue vnto him and beleue that he was made vnder the law that he might deliuer vs from the Curse of the lawe and destroy both sinne and death And thus when we haue taken hold of Christe by Faith we crie through him Abba Father And this our crie doth farre surmount the roring of the lawe sinne the Deuill c. But so farre of is it that we thinke this groning which we make in these terrours and in this our weaknes to be a cry that scarsely we perceaue it to be a groning For our Faith which in tentation thus groneth vnto Christ is very weake if we consider our owne sense and feeling And this is the cause that we heare not this crie We haue but onely the word which when we apprehend in this conflict we haue a litle breathing and then we grone Of this groning some litle feeling we haue but the crie we heare not But he sayeth Paule vvhich searcheth the heartes knovveth vvhat is the meaning of the spirite c. To this searcher of the hearts this small and feeble groning as it seemeth vnto vs is a loud and a mighty cry and an vnspeakeable groning in comparison whereof the great and horrible rorings of the law of sinne of death of the deuill and of hell are nothing neither can they be once heard Paule therfore not without cause calleth this groning of a godly afflicted heart a cry and a groning of the spirite which can not be expressed For it filleth the whole heauen so that the Angels thinke they heare nothing else but this crie But in vs there is a cleane contrary feling For it semeth vnto vs that this our small groning doth not so perce the cloudes that there is nothing else heard in heauen of God and his angels Nay we thinke and especially during the time of tentation that the Deuil horribly roreth against vs that the heauens thunder the earth treÌ„bleth that all will fall vpon vs that all creatures threaten our destruction that hel is opeÌ„ and ready to swallow vs vp This feling is in our heart these horrible voices and this fearfull shew we heare and we see And this is it that Paul sayth in the .2 Corrin 12 That the strength of Christ is made perfect through our vveaknes For then is Christ almighty in dede then doth he truly raigne and triumph in vs when we are so weake that we can scarsely grone But Paule sayth that this groning is in the eares of God a most mightie cry which filleth both heauen and earth Christ also in the .18 of Luke in the parable of the wicked iudge calleth this groning of a faithfull heart a cry yea such a cry as ceaseth not day night to cry vnto God where he sayth Heare vvhat the vnrighteous iudge sayth Novv shall not God aueÌ„ge his elect vvhich cry day night vnto him yea though he suffer long for them yea I tel you he vvil auenge them quickly We at this day in so great persecution coÌ„tradiction of the Pope of tyraÌ„nes Sectaries which fight against vs both on the right hand on the left can doe nothing else but vtter such gronings And these were our gunnes artillery wherw t we haue so many yeres scattered the couÌ„sels and enterprises of our aduersaries wherby also we haue begon to ouerthrow the kingdom of Antichrist They also shall prouoke Christ to hasten the day of his glorious comming wherein he shall abolish all rule authoritie and power and shall put all his enemies vnder his feete So be it In the .14 of Exodus the Lord speaketh vnto Moises at the red sea saying VVhy criest thou vnto me Yet Moises cried not but trembled and almost despaired for he was in great trouble It seemed that infidelitie raigned in him and not Faith. For he saw the people of Israell so compassed and enclosed with the Egyptians host and with the sea that there was no way whereby they might escape Here Moises durst not once opeÌ„ his mouth How theÌ„ did he crie We must not iudge therfore according to the feeling of our owne heart but according to the word of God which teacheth vs that the holy Ghost is geuen to those that are afflicted terrified ready to despaire to raise them vp to comfort them that they be not ouercome in their tentations afflictions but may ouercome them and yet not without great terrors and troubles The Papistes dreamed that holy men had the holy Ghost in such sort that they neuer had nor felt any tentation They spake of the holy Ghost onely by speculation and naked knowledge But Paule sayeth that the strength of Christe is made perfecte through our vveaknes Also that the spirite helpeth our infirmities and maketh intercession for vs vvith vnspeakeable gronings Therefore we haue then most neede of the helpe and comfort of the holy Ghost yea and then is he most ready to helpe vs when we are most weake and nerest to desperation If any man suffer affliction with a constant and a ioyfull heart then hath the holy Ghost done his office in him And in deede he exerciseth his worke specially and properly in those which haue suffered great terrours and afflictions and haue as the Psalme sayeth approched nigh to the gates of hel As I said of Moses which sawe present death in the waters and on euery side whether so euer he turned his face He was therefore in extreme anguish and desperation and no dout he felt in his heart a mightie crie of the Deuill against him saying All this people shall this day perish for they can escape no way And of this great calamitie thou onely shalt be found to be the authour

tormentour c. Here now it is time that thou turne away thine eyes from the law from works and from the sense and feling of thine owne conscience and lay hold by Faith of the promise that is to say of the word of grace life which raiseth vppe againe the conscience so that now it beginneth to grone and say Although the law accuse me sinne and death terrifie me neuer so much yet O my God thou promisest grace righteousnes and euerlasting life through Iesus Christ And so that promise bringeth a sighing a groning which crieth Abba Father Verse 7. VVherfore thou art no more a seruaunt but a sonne This is the shutting vppe and the conclusion of that which he said before As if he should say This being true that we haue receaued the spirite by the Gospell whereby we crie Abba Father then is this decree pronounced in heauen that there is now no boÌ„dage any more but mere libertie and adoption And who bringeth this libertie verely this groning By what meanes The father offreth vnto me by his promise his grace and his fatherly fauour This remaineth then that I should receaue this grace And this is done when I againe with this groning doe crie and with a childly heart doe assent vnto this name Father Here then the Father the Sonne meete and the mariage is made vp without all pompe and solemnitie that is to saye nothing at all cometh betwene no lawe nor worke is here required For what should a man doe in these terrours and horrible darknes of tentations Here is nothing else but the father promising calling me his sonne by Christe who was made vnder the law c. and I receauing and answering by this groning saying Father Here then is no exacting nothing is required but only that childly groning that apprehendeth a sure hope and trust in tribulation and saith Thou promisest and callest me thy childe for Christes sake and I againe receaue this and call thee Father This is in deede to be made children simplie and without any workes But these things without experience and practise can not be vnderstand Paule in this place taketh this word Seruaunt otherwise then he did before in the .3 chapt where he sayeth There is neither bond not free c. Here he calleth him a SeruauÌ„t of the law that is subiect to the law as he did a litle before VVe vvere in boÌ„dage vnder the rudimeÌ„ts of the vvorld Wherfore to be a SeruauÌ„t in this place after Paule is to be giltie and captiue vnder the law vnder the wrath of God death to behold God not as a merciful Father but as a tormentour an enemie and a tyranne This is in deede to be kept in bondage Babilonicall captiuitie to be cruelly tormented therin For the law deliuereth not from sinne and death but reuealeth and encreaseth sinne engendreth wrath This bondage sayth Paule continueth no longer it oppresseth vs not nor maketh vs heauy any more c. Paule sayeth Thou shalt be no more a seruaunt But the sentence is more generall if we say there shall be no bondage in Christe any more but mere fredome and adoption For when Faith commeth that bondage ceaseth as he sayd before in the third Chapter Now if we by the spirite of Christe crying in our hearts Abba Father be no more seruauÌ„ts but children then it foloweth that we are not onely deliuered from the horrible monsters of the Pope and all the abominations of mens traditions but also from all the iurisdiction and power of the lawe of god Wherefore we ought in no wise to suffer the lawe to raigne in our conscience and much lesse the Pope with his vaine threatnings and terrours In deede he roreth mightely as a Lion Apoc. 10. and threatneth to all those that obey not his lawes the wrath and indignation of almighty God and of his blessed Apostles c. But here Paule armeth and comforteth vs against these rorings when he sayth Thou art no more a seruaunt but a sonne Take hold of this consolation by Faith and say O lawe thy tyrannie can haue no place in the throne where Christe my Lord sitteth there I can not heare thee much lesse doe I heare thy monsters O Antichriste for I am free and a sonne who must not be subiect to any bondage or seruile lawe Let not Moises therefore with his lawes much lesse the Pope ascend vppe into the bridechamber there to lie that is to say to raigne in the conscience which Christe hath deliuered from the lawe to the ende that it should not be subiect to any bondage Let the seruauntes abide with the Asse in the valley Let none but Isaac ascend vppe into the Mountaine with his father Abraham that is let the lawe haue dominion ouer the body and ouer the olde man let him be vnder the lawe and suffer the burden to be laide vpon him let him suffer him selfe to be exercised and vexed with the lawe let the lawe limite and prescribe vnto him what he ought to doe what he ought to suffer and how he ought to liue and to gouerne him selfe among men But let it not defile the bed in which Christe should rest and sleepe alone that is to say let it not trouble the coÌ„science For she alone ought to liue with Christe her Spouse in the kingdom of libertie and adoption If then sayth he by the spirite of Christ ye crie Abba Father then are ye in deede no longer seruaunts but free men sonnes Therfore ye are without the lawe without sinne without death that is to say ye are saued and ye are now quite deliuered froÌ„ all euils Wherfore the adoption bringeth with it the eternall kingdom and all that heauenly inheritaunce Now how inestimable the glory of this gift is mans heart is not able to conceaue and much lesse to vtter In the meane time we see this but darkely as it were a farre of We haue this litle groning and feeble Faith which onely resteth vpon the hearing and the sound of the voyce of Christe promising Therefore we must not measure this thing by reason or by our owne feeling but by the promise of god Now because he is infinite therefore his promise is also infinite although it seeme to be neuer so much enclosed in these narrow streites these anguishes I meane Wherfore there is nothing that can now accuse terrifie or binde the conscience any more For there is no more seruitude but adoption which not onely bringeth vnto vs libertie from the law sinne and death but also the inheritaunce of euerlasting life as foloweth Verse 7. Novv if thou be a sonne thou art also the heire of God thorough Christe For he that is a sonne must be also an heire for by his birth he is worthy to be an heire There is no worke or merite that bringeth to him the inheritance but his birth only And so in

obtaining the inheritance 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 borne is that which maketh him an heire So we obtaine eternall gifts namely the forgeuenes of sinnes righteousnes the glory of the resurrection and euerlasting life not as agents but as patieÌ„ts that is not by doing but by receiuing Nothing here cometh betwene but faith alone apprehendeth the promise offred Like as therfore a soÌ„ne in the politike houshold gouernmeÌ„t is made an heire by his onely birth so here faith onely maketh vs sonnes of God borne of the word which is the wombe of God wherin we are conceaued caried borne and nourished vp c. By this birth theÌ„ we are made new creatures formed by Faith in the word we are made Christians children and heires of God through Iesus Christ Now being heires we are deliuered from death sinne and the Deuill and we haue righteousnes and eternall life But this farre passeth all mans capacitie that he calleth vs heires not of some rich and mighty Prince not of the Emperour not of the world but of God the almighty creatour of all things This our inheritaunce then as Paule sayth in an other place is inestimable And if a man could comprehend the great excellencie of this matter that he is the sonne and heire of God and with a constant Faith beleue the same this man would esteme all the power and riches of all the kingdoms of the world but as filthie donge in comparison of his eternall inheritaÌ„ce He would abhorre whatsoeuer is high and glorious in the world yea the greater the pompe glory of the world is the more would he hate it To conclude whatsoeuer the world most highly estemeth and magnifieth that should be in his eyes most vile and abhominable For what is all the world with all his power riches and glory in comparison of God whose sonne and heire he is Furthermore he would heartely desire with Paule to be loosed and to be with Christ and nothing could be more welcome vnto him theÌ„ speedy death which he would embrace as a most ioyfull peace knowing that it should be the ende of all his miseries and that through it he should attaine to his enheritance c. Yea a man that could perfectly beleue this should not loÌ„g remaine aliue but should be swalowed vp incontinent with excessiue ioy But the law of the members striuing against the law of the minde hindreth Faith in vs and suffereth it not to be perfect Therefore we haue neede of the helpe comfort of the holy Ghost which in our troubles and afflictions may make intercession for vs with vnspeakeable groning as before I haue sayd Sinne yet remaineth in the flesh which oftentimes oppresseth the conscience and so hindreth faith that we can not with ioy perfectly behold desire those eternall riches which God hath geuen vnto vs through Christ Paule himselfe feeling this battell of the flesh against the spirit crieth out O vvretched maÌ„ that I am vvho shall deliuer me from this body of death He accuseth his body which notwithstanding it behoued him to loue calling it by an odious name his death As if he would say My body doth more afflict me more greuously vexe me theÌ„ death it self For it hiÌ„dred in hiÌ„ also this ioy of spirit He had not alwayes the sweete and ioyfull cogitations of the heauenly inheritaunce to come but he felt oftentimes also great heauines of spirite anguish and terrours Hereby we may plainly see how hard a matter Faith is which is not easily and quickly apprehended as certaine full and lothing spirites dreame which swallow vppe at once all that is contained in the holy Scriptures The great infirmitie which is in the Sainctes and the striuing of the flesh against the spirite do sufficiently witnesse how feeble Faith is in them For a perfect Faith bringeth by and by a perfect contempt and lothing of this present life If we could fully assure our selues and constantly beleue that God is our Father and we his sonnes and heires then should we vtterly contemne this world with all the glory righteousnes wisedom and power with all the royall scepters and crownes and with all the riches and pleasures therof We should not be so carefull for this life we should not be so addicted to the world and worldly things trusting vnto them when we haue them lamenting and despairing when we lose them but we should doe all things with great loue humilitie and patience But we do the contrary for the flesh is yet strong but Faith is feeble and the spirite weake Therfore Paule sayth very well that we haue here in this life but only the first fruites of the spirite and that in the world to come we shall haue the tenthes also Verse 7. Thorough Christe Paule hath Christ alwayes in his mouth he can not forget him For he did well forsee that nothing should be lesse knowen in the world yea among them which should professe themselues to be Christians then Christe and his Gospell Therefore he talketh of him and setteth him before our eyes coÌ„tinually And as often as he speaketh of grace righteousnes the promise adoption inheritance he is alwayes woÌ„t to adde In Christ or thorough Christ couertly impugning the law As if he would say These things come vnto vs neither by the lawe nor by the workes thereof much lesse by our owne strength or by the workes of mens traditions but onely by Christe Vers 8.9 But euen then vvhen ye knevv not God ye did seruice vnto them vvhich by nature vvere no Gods. But novve seing ye knovv God yea rather are knovvn of God hovv turne you againe vnto impotent and beggerly rudiments vvherevnto ye vvill be in bondage againe This is the conclusion of Paules disputation From this place vnto the end of the Epistle he doth not much dispute but onely geueth precepts as touching maners Notwithstanding he first reproueth the Galathians being sore displeased that this diuine and heauenly doctrine should be so suddenly and so easily remoued out of their heartes As if he would say Ye haue teachers which will bring you backe againe into the bondage of the law This did not I but by my doctrine I called you out of darknes of the ignorance of God into a woÌ„derful light and knowledge of him I brought you out of boÌ„dage and set you in the freedom of the sonnes of God not by preaching vnto you the workes of the lawe or the merites of men but the grace and righteousnes of God and the geuing of heauenly eternal blessings through Christ Now seeing this is true why doe ye so soone forsake the light and returne to darknes Why doe ye suffer your selues so easily to be brought from grace vnto the law from freedom to bondage Here againe we see as before I haue sayd that to fall in

here two sicke and feeble beggers meete together of whom the one is not able to helpe and heale the other but rather molesteth and troubleth the other We as being strong in Christe will gladly serue the lawe not the weake and beggerly but the mightie and rich lawe that is to say so farre forth as it hath power and dominion ouer the body For then we serue the lawe but onely in our body and outward members and not in our conscience But the Pope requireth that we should obey his lawes with this perswasion that if we doe this or that we are righteteous if we doe it not we are damned Here the lawe is more then a weake and beggerly element For whiles this bondage of the conscience continueth vnder the lawe there can be nothing but meere weaknes and pouertie Wherefore all the weight of the matter lieth in this word To serue The meaning therfore of Paule is this that he would not haue the conscience to serue vnder the lawe as a captiue but to be free and to haue dominion ouer the lawe For the conscience is dead to the law through Christ and the law againe vnto the coÌ„science Wherof we haue more largely entreated afore in the second Chapter Verse 10. Ye obserue dayes and monethes times and yeares By these words he plainly declareth what the false apostles taught namely the obseruation of dayes moneths times yeares The Iewes were commaunded to kepe holy the Saboth daye the new Moones the first and the seueth moneth the three appoynted times or feastes namely the pascall or passeouer the feast of weekes of the tabernacles and the yere of Iubilie These ceremonies the Galathians were also constrained by the false apostles to kepe as necessary to righteousnes Therfore he sayth that they losing the grace liberty which they had in Christe were turned backe to the seruing of weake and beggerly elements For they were perswaded by the false apostles that these lawes must nedes be kept and by keping of them they should obteine righteousnes but if they kept them not they should be damned Contrariwise Paule can in no wise suffer that mens consciences should be bound to the law of Moses but alwayes deliuereth them from the law Behold I Paule sayeth he a litle after in the .5 chap. do vvrite vnto you that if ye be circuÌ„cised Christe shall profit you nothing And Coloss 2. Let no maÌ„ iudge you in meat or drink or in a peece of an holy day or of a nevv Moone or Saboth day c. So sayth our Sauiour Christe The kingdoÌ„ of God cometh not vvith obseruation of the lavv Much lesse then are mens consciences to be burdened snared with mens traditioÌ„s Verse 11. I am in feare of you lest I haue bestovved on you labour in vaine Here Paule sheweth him selfe to be greatly troubled through the fall of the Galathians whom he would more bitterly reproue but that he feareth lest if he should deale with them more sharply he should not onely not make them better but more offend them and so vtterly alienate their mindes from him Therfore in wryting he chaungeth and mitigateth his words and as though all the harme redouÌ„ded vnto him selfe he sayth I am in feare of you lest I haue bestovved my labour on you in vaine That is to say it greueth me that I haue preached the gospell with so great diligence and faithfulnes amongst you and see no frute to come therof Notwithstanding although he shew a very louing a fatherly affection towards them yet withall he chideth them somwhat sharply but yet couertly For when he sayeth that he had laboured in vaine that is to say that he had preached the Gospell among them without any frute he sheweth couertly that either they were obstinate vnbeleuers or else were falne from the doctrine of faith Now both these as wel vnbeleuers as backsliders from the doctrine of faith are sinners wicked vnrighteous daÌ„ned Such therfore do obey the law in vaine they obserue daies moneths yeres in vaine And in these words I am in feare of you lest I haue bestovved on you labour in vaine is coÌ„tained a certaine secret excoÌ„munication For the Apostle meaneth hereby that the GalathiaÌ„s were secluded separate froÌ„ Christ vnlesse they spedely returned to the sincere sound doctrine againe yet he pronouÌ„ced no open sentence against them For he perceaued that he could do no good with ouer sharpe dealing wherefore he chaungeth his stile and speaketh them very faire saying Verse 12. Be ye as I for I am euen as you Hetherto Paule hath ben occupied wholy in teaching and being moued with this great enormitie and wicked reuolting of the Galathians he was vehemeÌ„tly incensed against them and chid them bitterly calling them fooles bewitched not beleuing the truth crucifiers of Christ c. Now the greater part of his Epistle being finished he beginneth to perceiue that he had handled them too sharply Therefore being carefull lest he should doe more hurt then good through his seueritie he sheweth that this his sharpe chiding proceded of a fatherly affection and a true Apostolical heart And so he amplifieth the matter with sweete and gentle wordes to the ende that if he had offended any as no dout there were many offended by these sweete louing words he might winne them againe And here by his owne example he admonisheth all Pastours and Ministers that they ought to beare a fatherly and motherly affection not towardes rauening wolues but towardes the poore sheepe miserably seduced and going astray patiently bearing with their faultes and infirmities instructing and restoring them with the spirite of mekenes For they can not be brought into the right way againe by any other meanes and by ouer sharpe reprouing and rebuking they are prouoked to anger or else to desperation but not to repentaunce And here is to be noted by the way that such is the nature and frute of true and sound doctrine that when it is well taught and well vnderstand it ioyneth mens hearts together with a singuler concord but when men reiect godly and sincere doctrine and embrace errors this vnitie and concord is soone broken Therfore as soone as thou seest thy brethern seduced by vaine and fantasticall spirites to fall from the article of Iustification thou shalt perceiue that by and by they wil pursue the faithfull with bitter hatred whom before they most tenderly loued This we find to be true at this day in our false brethern and other Sectaries who at the beginning of the reformation of the Gospell were glad to heare vs and redde our Bookes with great zeale and affection They acknowledged the grace of the holy Ghost in vs and reuerenced vs for the same as the ministers of god Some of them also liued familiarly with vs for a time and behaued them selues very modestly and soberly But when they were departed from vs

careful for your saluation This is a liuely example to teach all ministers how to be careful for their sheepe and to assay euery way that by chiding faire speaking or entreating they may reteine them in sound doctrine and turne them from subtill seducers and false teachers Verse 19. My litle children of vvhom I trauaile in birth againe vntill Christ be formed in you All his wordes are waightie and fitly framed to the purpose that they may moue the hearts of the Galathians and winne theyr fauour and good will againe And these are sweete and louing words when he calleth them his children When he sayeth of vvhom I trauaile in birth it is an allegorie For the Apostles are in the stede of parentes as Scholemasters also are in their place and calling For as the parents beget the bodely forme euen so the other beget the forme of the minde Now the forme of a Christian minde is Faith or the confidence of the heart which layeth hold vppon Christe and cleaueth to him alone and to nothing else The heart being furnished with this confidence or assurance to witte that for Christes sake we are righteous hath the true forme of Christe Now this forme is geuen by the ministerie of the word as it is sayd 1. Corrinthians 4 I haue begotten you through the Gospell that is to say in spirit that ye might know Christe and beleue in him Also 2. Corrinthians 3. Ye are the Epistle of Christe ministred by vs and vvritten not vvith incke but vvith the spirite of the liuing God. For the word commeth from the mouth of the Apostle or of the minister and entreth into the heart of him that heareth it There the holy Ghost is present and emprinteth the word in the heart so that it consenteth vnto it Thus euery godly teacher is a father which engendreth and formeth the true shape of a Christian heart and that by the ministerie of the word Moreouer by these wordes of vvhom I trauaile in birth he toucheth the false apostles As though he would say I did beget you rightly through the Gospell but these corrupters haue formed a new shape in your heart not of Christe but of Moses so that now your affiance is not grounded any more vpon Christe but vpon the workes of the lawe This is not the true forme of Christe but it is an other forme and altogether deuilish And he sayth not of whom I trauaile in birth vntill my forme be fashioned in you but vntill Christe be formed in you that is to say I trauaile that ye may receaue againe the forme and similitude of Christe and not of Paule In which wordes he againe reproueth the false apostles For they had abolished the forme of Christe in the heartes of the beleuers and had deuised an other forme that is to say their owne As he sayeth Chap. 6. They vvould haue you circumcised that they might reioyce in your flesh Of this forme of Christe he speaketh also in the third to the Colossians Put ye on the nevve man vvhich is renevved in knovvledge after the image of him that created him Paule therefore goeth about to repaire the forme of Christe in the Galathians that was disfigured and corrupted by the false apostles which is that they should thinke speake and will as God doth whose thought and will is that we should obtaine remission of our sinnes and euerlasting life by Iesus Christ his onely Sonne whom he sent into the world to the ende he might be the propiciation for our sinnes and that we should know that through this his sonne he is appeased and become our louing father They that beleue this are like vnto God that is to say all their thoughtes are of God as the affection of their heart is they haue the same forme in their minde which God or Iesus Christe hath This is to be renewed in the spirite of our minde and to put on the new man which after God is created in righteousnes and true holines as Paule sayth Ephes 4. He sayeth then that he traueileth againe of the Galathians in birth notwithstanding in such sort that the forme of the children be not the forme of the Apostle so that the children should not resemble the forme of Paule or of Cephas c. but of an other Father that is to say Christ I will fashion him sayeth he in you to the ende ye may be like minded in all things vnto Christe himselfe To be briefe I trauell of you in birth that is to say I labour carefully to call you backe againe to your former Faith the which ye haue lost being deceaued by the craft and subteltie of the false apostles and are returned to the lawe and workes Therefore I must now againe carefully trauell to bring you backe from the lawe to the Faith of Christ This he calleth to trauell in birth c. Verse 20. And I vvould I vvere vvith you novv that I might chauÌ„ge my voice c. These are the true cares of an Apostle It is a common saying that a letter is a dead messenger for it can geue no more then it hath And no Epistle or letter is wrytten so exactly wherein there is not somewhat lacking For the circumstances are diuers there is a diuersitie of times places persons manners and affections all which no Epistle can expresse Therefore it moueth the reader diuersly making him now sadde now merry as he him selfe is disposed But if any thing be spoken sharpely or out of time the liuely voyce of a man may expound mitigate or correct the same Therfore the Apostle wisheth that he were with them to the end he might temper and chaunge his voyce as he should see it needefull by the qualities of their affections As if he should see any of them very much troubled he might so temper his wordes that they should not be oppressed therby with more heauines Contrariwise if he should see others high minded he might sharply reprehend them lest they should be too secure and careles and so at length become contemners of God. Wherefore he could not deuise how he being absent should deale with them by letters As if he should say If my Epistle be to sharpe I feare I shall more offend then amende some of you Againe if it be too gentle it will not profite those which are peruerse and obstinate For dead letters and wordes geue no more then they haue Contrariwise the liuely voyce of a man compared to an Epistle is a Queene For it can adde diminish it can chauÌ„ge it selfe in to all maner of affections times places persons To be briefe I would gladly conuert you by letters that is to say cal you backe from the law to the Faith of Iesus Christe but I feare that I shall not so doe by my dead letters But if I were with you I could chauÌ„ge my voice I could reproue them bitterly that are obstinate and

comfort the weake with sweete louing wordes as occasion should require Verse 20. For I am troubled for you That is to say I am so troubled in my spirite that I know not how by letters to behaue my selfe towardes you Here is a liuely description of the true affections of an Apostle He omitteth nothing he chideth the Galathians he entreateth them he speaketh them faire he highly commendeth their Faith labouring by all meanes to bring them backe againe to the truth of the Gospell and to deliuer them out of the snares of the false apostles These are vehement words proceding from a heart stirred vppe and enflamed with a hot burning zeale and therfore ought diligently to be considered Verse 21. Tell me ye that vvill be vnder the lavve doe ye not heare the lavve Here would Paule haue closed vp his Epistle for he desired not to wryte any more but rather to be present with the Galathians and to speake vnto them him selfe But he being in great perplexitie and very carefull for this matter taketh by the way this allegorie which then came into his minde For the people are greatly delighted with allegories and similitudes and therfore Christe himselfe oftentimes vseth them For they are as it were certaine pictures which set forth things as if they were painted before the eyes of the simple and therefore they moue and perswade very much especially the simple and ignorant First therfore he stirreth vp the Galathians with words and wrytings Secondly he painteth out the matter it selfe before theyr eyes with this goodly allegorie Now Paule was a maruelous cunning workman in handling of allegories For he is wont to applie them to the doctrine of Faith to grace and to Christ and not to the law and the workes therof as Origen and Hierom doe who are worthely reprehended for that they turned the plaine sentences of the Scripture where allegories haue no place into vnfitte and foolish allegories Therfore to vse allegories it is oftentimes a very daungerous thing For vnlesse a man haue the perfect knowledge of Christian doctrine he can not vse allegories rightly and as he should doe But why doth Paule call the booke of Genesis out of the which he aleageth the hystorie of Ismael and of Isaack the lawe seeing that booke containeth nothing at all concerning the law and specially that place which he aledgeth speaketh not of any law but onely containeth a plaine hystorie of Abrahams two children Paule is wont to call the first booke of Moses the lawe after the maner of the Iewes which although it coÌ„taine no law besides the law of circumcision but the principall doctrine therof is concerning Faith and that the Patriarkes pleased God because of their Faith yet the Iewes notwithstanding onely because of the law of circumcision which is there contained called the booke of Genesis the lawe as well as the other bookes of Moses So did Paule him selfe also being a iewe And Christ vnder the title of the lawe comprehendeth not onely the bookes of Moses but also the Psalmes Iohn 15. But it is that the vvord might be fulfilled vvhich is vvrytten in their lavve They hated me vvithout a cause Vers 22.23 For it is vvrytten that Abraham had tvvo sonnes one by a seruaunt and one by a free vvoman But he vvhich vvas of the seruaunt vvas borne after the flesh and he vvhich vvas of the free vvoman vvas borne after the spirite As if he sayd Ye forsake grace Faith and Christe and turne backe againe to the lawe ye will be vnder the lawe and become wise through it Therefore I will talke with you of the lawe I pray you then consider the lawe diligently Ye shall finde that Abraham had two sonnes Ismael by Agar and Isaack by Sara They were both the true sonnes of Abraham Ismael was as well the true sonne of Abraham as Isaack was for both came of one father of one flesh and of one Seede What was then the difference This maketh not the difference sayeth Paule that the mother of one was free and the other bond albeit it pertaineth to the allegorie but that Ismael which was borne of the bondwoman was borne after the flesh that is to say without the promise and the word of God. But Isaack was not onely borne of the freewoman but also according to the promise What theÌ„ Yet was Isaack notwithstanding as well borne of the seede of Abraham as Ismael was I graunt that they were both the children of one father and yet notwithstanding there is a difference For although Isaack were borne of the flesh yet the promise went before None obserued this difference but onely Paule which he gathered out of the text of Genesis after this maner In that Agar conceaued and brought forth Ismael there was no word of God that foreshewed that thys should come to passe but by the permission of Sara Abraham went in to his seruaunt Agar whom Sara being barren had geuen to wife to Abraham as is sayd in the booke of Genesis For Sara had heard that Abraham by the promise of God should haue seede of his body and she hoped that she should be the mother of this seede But when she had waited now for the promise many yeares with great anguish of spirite and sawe that the matter was so long differred she was out of hope This holy woman therefore geueth place for the honour of her husband and resigneth her right to an other that is to say to her maide Notwithstanding she suffreth not her husband to marrie an other wife out of his house but she geueth vnto him in mariage her seruaunt to the ende that she might be builded by her For so sayeth the hystorie Genes 16. Novv Sara Abrahams vvife bare him no children and she had a maid an Egyptian Agar by name And Sara said vnto Abraham Behold novv the Lord hath restrained me froÌ„ childe bearing I pray thee goe in to my maide it may be that I shall be builded by her This was a great humilitie of Sara who so abased her self tooke in good part this tentation trial of her faith For thus she thought God is no lier that which he hath promised to my husband he will surely performe But peraduenture God will not that I shall be the mother of that Seede It shall not greeue me that Agar should haue this honour vnto whom let my Lord enter for I may peraduenture be builded by her Ismael therefore is borne without the word and promise at the onely request of Sara For there is no word of God which commaunded Abraham thus to doe or promised vnto him a sonne but al this is done at aduenture which the wordes doe also declare It may be sayeth she that I shall be builded by her Seeing therfore there was no word of God spoken to Abraham before as there was when Sara should bring forth

the godly beforehand that they be not offended with those persecutions sectes and offences saying But as then he that vvas borne after the flesh c. As if he would say If we be the children of the promise and borne after the spirite we must surely loke to be persecuted of our brother which is borne after the flesh that is to say not only our enemies which are manifestly wicked shall persecute vs but also such as at the first were our deare frendes with whom we were familiarly conuersant in one house which receaued from vs the true doctrine of the Gospell shall become our deadly enemies and persecute vs extremely For they are brethren after the flesh and must persecute their brethern which are borne after the spirite So Christ in the .41 Psalme complaineth of Iudas The man of my peace vvhom I trusted vvhich did eate of my bread hath lifted vp the hele against me But this is our consolation that we haue not geuen any occasion to our Ismaelites to persecute vs The Papistes persecute vs because we teach the pure and sincere doctrine of the Gospel which if we would forsake they would persecute vs no more Moreouer if we would approue the pernicious heresies of the Sectaries they would praise vs But because we detest and abhorre the impietie both of the one and the other therefore doe they so spitefully hate and so cruelly persecute vs. But not onely Paule as I haue sayd armeth vs against such persecutions and offences but Christ himselfe also most sweetely comforteth vs in the .15 of Iohn saying if ye vvere of the vvorld the vvorld vvould loue you but because ye are not of the vvorld but I haue chosen you out of the vvorld therfore the vvorld hateth you As if he would say I am the cause of all these persecutions which ye endure and if ye be killed it is I for whose sake ye are killed For if ye did not preach my word and confesse me the world would not persecute you But it goeth well with you For the seruaunt is not greater then his master If they haue persecuted me they vvill also persecute you for my names sake By these wordes Christe layeth all the fault vpon himselfe and deliuereth vs from all feare As if he would say Ye are not the cause why the world hateth persecuteth you but my name which ye preach and confesse is the cause thereof But be of good comfort I haue ouercome the vvorld This comfort vpholdeth vs so that we dout nothing but that Christe is strong enough not onely to beare but also to vanquish all the crueltie of tyrannes and the subtill sleightes of heretikes And this he hath declared in shewing forth his power against the Iewes and Romaines whose tyrannie and persecutions he suffered for a time He also suffered the subtelties and craftie practises of heretikes but in time and place he ouerthrew them all and remained King and conquerour Let the Papistes then rage as much as they will let the Sectaries sclaunder and corrupt the Gospell of Christe as much as they can notwithstanding Christe shall raigne eternally and his word shall stand for euer when all his enemies shal be brought to nought Moreouer this is a singular consolation that the persecution of Ismael against Isaac shall not alwayes continue but shall endure for a litle while and when that is ended the sentence shall be pronounced as foloweth Verse 30. But vvhat sayeth the Scripture Cast out the seruaunt and her sonne For the sonne of the seruaunt shall not be heire vvith the sonne of the freevvoman This word of Sara was very greeuous to Abraham and no doubt when he heard this sentence his fatherly bowels were moued with compassion towards his sonne Ismael for he was borne of his flesh And this the Scripture plainly witnesseth Genes 21. when it sayeth And this thing vvas very greeuous in Abrahams sight because of his sonne But God confirmed the sentence which Sara pronounced saying to Abraham Let it not be greeuous in thy sight for the childe and for thy bondvvoman In all that Sara shall say vnto thee heare her voice For in Isaac shall thy Seede be called The Ismaelites heare in this place the sentence pronounced against them which ouerthroweth the Iewes Grecians Romanes and all such other as persecute the Church of Christe The selfe same sentence also shall ouerthrowe the Papistes and as many as trust in their owne workes which at this day boast them selues to be the people of God and the Church which also trust that they shall surely receaue the inheritance and iudge vs which rest vppon the promise of God not onely to be barren and forsaken but also heretikes cast out of the Church and that it is impossible that we should be sonnes and heyres But God ouerthroweth theyr iudgement and pronounceth this sentence against them that because they are the children of the bondwoman and persecute the children of the freewoman therefore they shall be cast out of the house and shall haue no inheritaunce with the children of promise to whom onely the inheritaunce belongeth because they are the children of the freewoman This sentence is ratified and can neuer be reuoked wherefore it shall assuredly come to passe that our Ismaelites shall not onely lose the Ecclesiasticall and politike gouernment which now they haue but also euerlasting life For the Scripture hath foretold that the children of the bondwoman shall be cast out of the house that is to say out of the kingdom of grace for they can not be heires together with the children of the freewoman Now here is to be noted that the holy Ghost calleth the people of the lawe and workes as it were in contempt the childe of the bondwoman As if he sayd Why doe ye vaunt of the righteousnes of the lawe and workes and why doe ye glory that ye are the people and children of God for the same If ye know not of whom ye are borne I will tell you Ye are borne bondseruauntes of a bond-woman And what seruauntes The bondseruauntes of the lawe and consequently of sinne of death and of euerlasting damnation Now a seruaunt is no inheritour but is cast out of the house Wherfore the Pope with all his kingdom and all other Iusticiaries what outward appearance of holines so euer they haue which hope to obtaine grace and saluation by the lawe are seruauntes of that bond-woman and haue no inheritaunce with the children of the freewoman I speake now not of the Popes Cardinals Bishops Monks that were manifestly wicked who haue made their bellies theyr God and haue committed such horrible sinnes as I will not willingly name but of the best of them such I meane as liued holily and went about through great labour and trauaile by keeping of theyr Monkish order to pacifie the wrath of God and to merite remission of their sinnes and

euerlasting life These heare their sentence here pronounced that the sonnes of the bondwoman must be cast out of the house with their mother the bondwoman Such sentences diligently considered make vs certaine of our doctrine and confirme vs in the righteousnes of Faith against the doctrine and righteousnes of workes which the world embraceth and magnifieth condemning and despising the other And this troubleth and offendeth weake consciences which albeit they plainly see the impietie the execrable wickednes and horrible abhominations of the Papistes yet notwithstanding they are not easily perswaded that all the multitude which beareth the name and title of the church doe erre and that there are but fewe of them which haue a sounde and a right opinion of the doctrine of Faith. And if the Papacie had the same holines and austeritie of life which it had in the time of the auncient fathers Hierome Ambrose Augustine and others when the Cleargie had not yet so euill a name for their Simonie excesse abundance of riches dissolute liuing voluptuousnes whoredome sodomitrie and such other infinite abhominations but liued after the rules and decrees of the fathers religiously and holily in outward shew and vnmaried what could we doe now against the Papacie The single life which the Cleargye kept very straitly in the time of the fathers was a goodly thing and made of men very Angelles in in the sight of the world and therefore Paule in the second Chapiter to the Colossians calleth it the religion of Angelles And the Papistes sing thus of their virgines He ledde an angelicall life whilest he liued in the flesh and yet liued contrary to the flesh Moreouer the life which they call the contemplatiue life whervnto the clergie men were then very much geuen vtterly neglecting all ciuile and houshold gouernmeÌ„t had a goodly shew of holines Wherfore if that outward shew and appearance of the olde Papacie remained at this day we should peraduenture doe but litle against it by our doctrine of Faith seeing we doe now so litle preuaile when that olde shew of outward holines and seuere discipline being vtterly abolished there is nothing to be seene but a very sinke and puddle of all vices and abhominations But admitte the case that the olde discipline and religion of the Papacie were yet remaining notwithstanding we ought by the example of Paule who vehemently pursued the false apostles which outwardly appeared to be very godly and holy men to fight against the Meritmongers of the Papisticall kingdom and to say Although ye liue a single life tiering and consuming your bodies with coÌ„tinuall trauaile and walking in the humilitie and religion of Angels yet are ye seruauntes of the lawe of sinne and of the Deuill and must be cast out of the house for ye seeke righteousnes and saluation by your workes and not by Christe Wherefore we ought not so much to consider the wicked life of the Papists as their abhominable doctrine and hypocrisie against the which we specially fight Let vs suppose then that the religion and discipline of the olde Papacie doth yet still flourish and that it is now obserued with as much seueritie and straitnes as euer it was yet must we say notwithstanding If ye haue nothing but this holines and chastitie of life to sette against the wrath and iudgement of God ye are in very deede the sonnes of the bondwoman which must be cast out of the kingdom of heauen and be damned And now they themselues doe not defend their wicked life nay rather they which are the best and the soundest of them all doe detest it but they fight for the maintenaunce and defence of the doctrine of Deuils for hypocrisie and for the righteousnes of workes Here they alledge the authoritie of Councels and the examples of holy fathers whom they affirme to haue bene the authors of their holy orders and statutes Therefore we fight not against the manifest wickednes abhominations of the Papacie but against the greatest holines holiest Saincts therof which thinke they lead an angelicall life whilest they dreame that they kepe not only the coÌ„maundements of God but also the counsels of Christ and doe workes of superogation such as they are not bound to doe This we say is to labour in vaine except they take hold of that onely and alone which Christ saith is onely necessary and choose the good part with Marie which shall not be taken from them This did Bernard a man so godly so holy and so chast that he is to be commended preferred aboue them all He being once greuously sicke and hauing no hope of life put not his trust in his single life wherin he had liued most chastly nor in his good workes and deedes of charitie whereof he had done many but remoued them farre out of his sight and receauing the benefite of Christ by Faith he sayd * I haue liued wickedly But thou Lord Iesus Christ by double right doest possesse the kingdom of heauen First because thou art the sonne of God Secondly because thou hast purchased it by thy death passion The first thou keepest for thy selfe by thy birthright The second thou geuest to me not by the right of my workes but by the right of grace He set not against the wrath of God his Monkerie nor his angelicall life but he tooke hold of that one thing which was necessary and so was saued I thinke that Hierome Gregorie and many other fathers were saued after the same sorte And it is not to be doubted but that also in the olde Testament many Kings of Israell and other Idolaters were saued in like maner who at the houre of death casting away their vaine trust which they had in Idolles tooke holde of the promisse of God which was made vnto the Seede of Abraham that is to say Christe in whom all nations should be blessed And if there be any of the Papists which shall be saued they must simplie leane not to their owne good deedes and desertes but to the mercy of God offred vnto vs in Christ say with Paule I haue not mine ovvne righteousnes vvhich is of the lavve but that vvhich is by Faith in Christe Verse 31. Then brethern vve are not children of the seruaunt but of the freevvoman Paule here concludeth his allegorie of the barren church and of the frutefull people of the lawe We are not sayth he the children of the bondwoman that is to say we are not vnder the lawe which begetteth vnto bondage that is which terrifieth accuseth and bringeth to desperation but we are deliuered from it by Christe Therefore it can not terrifie nor condemne vs Of this we haue spoken enough before Moreouer although the sonnes of the bondwoman doe persecute vs neuer so much for a time yet this is our comfort that they shall be compelled to leaue the enheritance vnto vs which belongeth vnto vs that are the sonnes

of tentation experieÌ„ce and practise to applie them to him selfe and to feele the excellencie of this libertie and the frute thereof it is a harder matter then can be expressed Therfore our conscience must be enstructed and prepared before hand that when we feele the accusation of the lawe the terrours of sinne the horrour of death and the wrath of God we may remoue these heauie sightes and fearfull fantasies out of our mindes and set in the place thereof the freedome purchased by Christ the forgeuenes of sinnes righteousnes life and the euerlasting mercy of god And albeit the feeling of the contrary be very strong yet let vs assure our selues that it shall not long endure according to that saying of the Prophet For a moment in mine anger I hidde my face from thee for a litle season but vvith euerlasting mercy I haue compassion on thee But this is very hard to doe Wherefore that libertie which Christ hath purchased for vs is not so soone beleued as it is named If it could be apprehended with a sure and a stedfast Faith then no rage or terrour of the word of the law sinne death or the Deuill could be so great but by by it should be swalowed vp as a litle drop of water is swallowed of the maine sea And certainly this Christian libertie swalloweth vp at once taketh quite away the whole heape of euils the law sinne death Gods wrath and briefly the serpent him selfe with his head and whole power and in the stead therof it placeth righteousnes peace euerlasting life c. But blessed is he that vnderstandeth and beleueth Let vs learne therefore to magnifie this our libertie purchased by Iesus Christe the sonne of God by whom all things were created both in heauen and earth Which libertie he hath purchased with no other price then with his owne bloud to deliuer vs not from any bodely or temporall seruitude but from a spirituall and euerlasting bondage vnder mighty and inuincible tyrannes to witte the lawe sinne death and the Deuil and so to reconcile vs vnto God his father Now since these enemies are ouercome and we reconciled vnto God by the death of his sonne it is certaine that we are righteous before God and that what so euer we doe pleaseth him And although there be certaine remnantes of sinne yet still in vs they are not laid to our charge but pardoned for Christes sake Paule vseth wordes of great force and vehemencie Stand sayth he in that libertie vvherin Christe hath made you free This libertie then is not geuen vnto vs by the law or for our righteousnes but freely for Christes sake Which thing Paule here witnesseth and plainly declareth thorow out his whole Epistle Christe also in the .8 of Iohn sayth If the sonne shall make you free there shall ye be free in deede He onely is sette betwixt vs and the euils which trouble and afflict vs he hath ouercome them and taken them away so that they caÌ„ no more oppresse vs nor condemne vs In the sted of sinne and death he geueth vnto vs righteousnes and euerlasting life and by this meanes he chauÌ„geth the bondage and terrours of the law into the liberty of coÌ„science and consolation of the Gospel which sayeth Be of good comfort my sonne thy sinnes are forgeuen thee Whosoeuer then beleueth in Christ the sonne of God he hath this libertie Reason can not perceaue the excellencie of this matter which when a man considereth in spirite he shall see that it is inestimable For who is able to conceaue in his minde how great and vnspeakable a gift it is to haue the forgeuenes of sinnes righteousnes euerlasting life in the sted of the law sinne death and the wrath of God to haue God him selfe fauourable and merciful for euer The Papists and the hypocrites that seeke the righteousnes of the lawe or their owne righteousnes doe glory that they likewise haue remission of sinnes righteousnes life and the grace of god For they vaunt that they also haue this libertie and they promise the same vnto others but in very deede they are the seruauntes of corruption and in the time of tentation all their vaine confidence vanisheth away euen in a moment For they trust vnto the workes and satisfactions of men and not to the word of God nor vnto Christe Wherefore it is impossible for the Iusticiaries which seeke to winne heauen life and saluation by workes and merites to know what the libertie and deliuerance from sinne is Contrariwise our libertie hath for her foundation Christe him selfe who is our euerlasting high Bishop sitting at the right hand of God making intercessioÌ„ for vs Wherfore the forgeuenes of sinnes righteousnes life libertie which we haue through him is sure certaine perpetual so that we beleue this Wherefore if we cleaue vnto Christ with a stedfast Faith and stand fast in that libertie wherein he hath made vs free we shall obtaine those inestimable gifts but if we be carelesse and negligent we shall lose them It is not without cause that Paule biddeth vs watch and stand fast for he knew that the Deuil seeketh nothing more then to spoile vs of this libertie which cost Christe so great a price and to entaÌ„gle vs againe by his ministers in the yoke of bondage as foloweth Verse 1. And be not entangled againe vvith the yoke of bondage Paule hath spoken most effectually and profoundly as concerning grace and Christian libertie and with high and mighty wordes hath exhorted the Galathians to continue in the same for it is easily lost Therefore he biddeth them stand fast lest that through negligence or securitie they fall backe againe from grace and Faith to the law and workes Now because reason iudgeth that there can be no daunger in preferring the righteousnes of the law before the righteousnes of Faith therefore with a certaine indignation he enueyeth against the lawe and with great contempt he calleth it a yoke yea a yoke of bondage So Peter calleth it also Acts. 15 VVhy tempt ye God to lay a yoke on the disciples neckes vvhich neither our fathers nor vve vvere able to beare And thus he turneth all things to the contrary For the false Apostles did abase the promise and magnified the law and the works thereof in this wise If ye will be made free say they from sinne and death and obtaine righteousnes and life fulfil the law be circumcised obserue dayes moneths times and yeres offer sacrifices and doe such other like things then shall this obedience of the law iustifie and saue you But Paule sayth the contrary They sayth he that teach the law after this sort do not set mens consciences at libertie but snare and entangle them with a yoke yea and that with a yoke of bondage He speaketh therfore of the law very basely and contemptuously and calleth it an hard bondage and a seruile yoke

And this he doth not without great cause For this pernicious opinion of the lawe that it iustifieth and maketh men righteous before God is deepely rooted in mans reason and all mankinde is so wrapped in it that it can hardly get out And Paul seemeth here to compare those that seeke righteousnes by the lawe vnto oxen that be tied to the yoke to the end he might take from it the glory of iustifying of righteousnes For like as oxen that draw in the yoke with great toile receaue nothing therby but forrage or pasture when they be able to draw the yoke no more are appoynted to the slaughter euen so they that seeke righteousnes by the lawe are captiues and oppressed with the yoke of bondage that is to say with the lawe and when they haue tired themselues a long time in the workes of the lawe with great and greeuous toyle in the ende this is their reward that they are miserable and perpetuall seruaunts And whereof euen of sinne death Gods wrath and of the Deuill Wherefore there is no greater or harder bondage then the bondage of the lawe It is not without cause then that Paule calleth it the yoke of boÌ„dage For as we haue often sayd before the law doth but reueale encrease aggrauate sinne accuse terrify condemne gender wrath and finally it driueth poore consciences into desperation which is the most miserable and most greeuous bondage that can be Rom. 3.4.5 He vseth therefore very vehement wordes For he would gladly perswade them that they should not suffer this importable burden to be layd vpon their shoulders by the false apostles or be entangled againe with the yoke of bondage As if he should say We staÌ„d not here vpon a matter of small importance but either of euerlasting libertie or euerlasting bondage For like as freedome from Gods wrath and all euils is not temporall or carnall but euerlasting euen so the bondage of sinne death the Deuill and damnation wherwith all they be oppressed which will be made righteous and saued by the law is not corporall and such as continueth but for a time but euerlasting For such workers of the lawe as goe about to performe and accomplish all things precisely and exactly for of such Paule speaketh can neuer finde quietnes and peace of conscience in this life They alwayes dout of the good will of God towardes them they are alwayes in feare of death of the wrath and iudgement of God and after this life they shal be punished for their vnbeleefe with euerlasting damnation Therefore the doers of the lawe and such as stand altogether vpon the righteousnes and workes thereof are rightly called the Deuils martyrs They take more paines and punish them selues more in purchasing hell according to the prouerbe then the Martyrs of Christe doe in obtaining heauen For they are tormented two maner of wayes First they miserably afflict themselues whilest they liue here by doing of many hard and great workes and all in vaine and afterwardes when they die they reape for a recompence euerlasting damnation Thus are they most miserable Martyrs both in this life and in the life to come and their bondage is euerlasting CoÌ„trariwise the godly haue troubles in this world but in Christe they haue peace because they beleue that he hath ouercome the world Wherefore we must stand fast in that freedome which Christ hath purchased for vs by his death we must take good heede that we be not entangled againe with the yoke of bondage As it hapneth at this day to the fantasticall spirites who falling away from Faith and from this freedom haue procured vnto them selues here a temporal bondage and in the world to come shall be oppressed with an euerlasting bondage As for the Papistes the most part of them are become at this day plaine Epicures Therfore whiles they may they vse the libertie of the flesh singing this carelesse song Ede bibe lude post mortem nulla voluptas That is Eate drinke make good cheare for after this life there is no pleasure But they are the very bondslaues of the Deuill by whom they are holden captiues at his will and pleasure therefore they shall feele this euerlasting boÌ„dage in hel Hetherto Paules exhortation hath bene vehement and earnest but that which foloweth doth farre passe it Verse 2. Behold I Paule say vnto you that if ye be circumcised Christe shall profite you nothing Paule here wonderfully stirred vppe with zeale and feruencie of spirite thundreth against the law circumcision and these thundring wordes proceding of great zeale and indignation the holy Ghost wresteth froÌ„ him in saying Behold I Paule c. I I say who know that I haue not receaued the Gospel by man but by the reuelation of Iesus Christe and haue commission and authoritie from aboue to teach and define c. doe tel you that if ye be circumcised Christ shall profite you nothing at all This is a very hard sentence wherby Paule declareth that to be circumcised is as much as to make Christe vtterly vnprofitable not in respect of himselfe but of the Galathians who being deceaued by the subtelties of the false apostles beleued that besides faith in Christe it was needefull for the faithfull to be circumcised without the which they could not obtaine saluation This place is as it were a touchstone wherby we may most certainely and freely iudge of all doctrines workes religions and ceremonies of all men Whosoeuer teach that there is any thing necessary to saluation whether they be Papists Turks Iewes or Sectaries besides Faith in Christe or shall deuise any worke or religion or obserue any Rule tradition or ceremonie whatsoeuer with this opinion that by such things they shall obtaine forgeuenes of sinnes righteousnes and euerlasting life they heare in this place the sentence of the holy Ghost pronounced against them by the Apostle that Christe profiteth them nothing Seing Paule durst geue this sentence against the lawe and circumcision which were ordained of God himselfe what durst he not doe against the chaffe and the drosse of mens traditions Wherefore this place is a terrible thunderbolt against all the kingdom of the Pope For all the Priestes Monkes and Heremites that liue in their cloisters I speake of the best of them reposed all their trust and confidence in their owne workes righteousnes vowes and merits and not in Christ whom they most wickedly and blasphemously imagined to be an angrie iudge an accuser and coÌ„demner And therefore here they heare their iudgement that Christ profiteth them nothing For if they can put away sinnes and deserue forgeuenes of sinnes and euerlasting life through their owne righteousnes and straitnes of life then to what purpose was Christe borne What profite haue they by his death and bloudsheding by his resurrection victorie ouer sinne death and the Deuill seeing they are able to ouercome these monsters by their owne

strength And what touÌ„ge can expresse or what heart can conceaue how horrible a thing it is to make Christ vnprofitable Therefore the Apostle casteth out these wordes with great displeasure and indignation If ye be circumcised Christ shall profite you nothing that is to say no profite shall redound vnto you of all his benefites but he hath bestowed them all vppon you in vaine Hereby it appeareth sufficiently that nothing vnder the sonne is more hurtfull then the doctrine of mens traditions and workes for they vtterly abolish and ouerthrow at once the truth of the Gospell Faith the true worshipping of God and Christe him selfe in whom the father hath ordained all things Colossians 2. In Christe are hid all the treasures of vvisedom and knovvledge In him dvvelleth the fulnes of the Godhead bodely Wherefore all they that are either authors or maintainers of the doctrine of workes are oppressours of the Gospell they make the death and victorie of Christ vnprofitable they blemish and deface his Sacramentes and vtterly take away the true vse thereof and briefly they are blasphemers enemies and deniers of God and of all his promises and benefites Who so is not moued with these wordes of Paule which calleth the lawe a yoke of bondage and sayth that they which affirme the keeping of circumcision to be necessary to saluation make Christ vnprofitable and can not be driuen from the lawe and circumcision nor yet from the confidence which he hath in his owne righteousnes and workes nor be stirred vp to seeke that libertie which is in Christe his heart is harder then stone and iron This is therfore a most certaine and cleare sentence that Christ is vnprofitable that is to say he is borne crucified and risen againe in vaine to him that is circumcised that is which putteth his trust in circumcision For as I haue sayd before Paule speaketh not here of the worke of circumcision which hurteth not him that hath no affiance or opinion of righteousnes in it but of the vse of the worke that is to say of the confidence and righteousnes that is annexed to the worke For we must vnderstand Paule according to the matter wherof he intreateth or according to the argument which he hath in hand which is that meÌ„ be not iustified by the lawe by works by circumcision or such like He sayth not that workes of them selues are nothing but the confidence righteousnes of workes are nothing for that maketh Christe vnprofitable Therfore who so receaueth circumcision with this opinion that it is necessary to iustification to him Christ auaileth nothing Let vs beare this well in minde in our priuate tentations when the Deuill accuseth and terrifieth our conscience to driue it to desperation For he is the father of lying and the enemie of Christian liberty therfore he tormenteth vs euery moment with false feares that when our conscience hath lost this Christian libertie it should feele the remorse of sinne and condenmation and alwayes remaine in auguish and terrour When that great dragon I say that old serpent the Deuill who deceaueth the whole world and accuseth our brethern in the presence of God day and night Apoc. 12. commeth and layeth vnto thy charge that thou hast not onely done no good but hast also transgressed the law of God say vnto him Thou troublest me with the remembrance of my sinnes past Thou puttest me also in minde that I haue done no good But this is nothing to me for if either I trusted in mine own good dedes or distrusted because I haue done none Christ should both waies profite me nothing at all Therfore whether thou lay my sinnes before me or my good workes I passe not but remouing both farre out of my sight I onely rest in that libertie wherein Christ hath made me free I know him to be profitable vnto me therfore I will not make him vnprofitable which I should doe if either I should presume to purchase my selfe fauour and euerlasting life by my good deedes or should despaire of my saluation because of my sinnes Wherefore let vs learne with all diligence to separate Christe farre from all works as well good as euil from all lawes both of God and man and from all troubled consciences for with all these Christe hath nothing to doe He hath to doe I graunt with afflicted consciences howbeit not to afflict them more but to raise them vp and in their affliction to comfort them Therfore if Christe appeare in the likenes of an angry iudge or of a lawmaker that requireth a strait accompt of our life past then let vs assure our selues that it is not Christ but a raging feende For the Scripture painteth out Christ to be our reconciliation our aduocate and our comforter Such a one he is and euer shal be he can not be vnlike himselfe Therfore whensoeuer the Deuil traÌ„sforming himself into the likenes Christ disputeth with vs after this maner This thou oughtest being admonished by my word to haue done and hast not done it and this thou oughtest not to haue done and hast done it know thou therefore that I will take vengeance on thee c. lette this nothing at all moue vs but by and by let vs thus thinke with our selues Christ speaketh not to poore afflicted and despairing consciences after this maner He addeth not affliction to the afflicted He breaketh not the brused reede neither quencheth he the smoking flaxe In deede to the hard hearted he speaketh sharply but such as are terrified and afflicted he most louingly and comfortably allureth vnto him saying Come vnto me all ye that trauell and be heauie laden and I vvill refresh you I came not to call the righteous but sinners to repentance Be of good coÌ„fort my sonne thy sinnes are forgeuen thee Be not afraide haue ouercome the vvorld The sonne of man came to seeke out and saue that vvhich vvas lost We must take good heede therefore lest that we being deceaued by the wonderfull sleights infinite subtelties of Satan doe receaue an accuser and condemner in the sted of a comforter and Sauiour and so vnder the vizour of a false Christ that is to say of the Deuill we lose the true Christ and make him vnprofitable vnto vs This much haue we sayd as touching priuate and particuler tentations and how we should vse our selues therin Verse 3. For I testifie againe vnto euery man vvhich is circumcised that he is bound to kepe the vvhole lavve The first inconuenience is in deede very great where Paule sayth that Christe profiteth them nothing which are circumcised and this that foloweth is nothing lesse where he fayth that they which are circumcised are bound to keepe the whole law He speaketh these words with such earnestnes that he confirmeth them with an oth I testifie that is to say I sweare by the liuing god But these wordes may be expounded two wayes negatiuely and affirmatiuely Negatiuely after

not in the sonnes shall not see life but the vvrath of God abideth vpon him Againe he that beleueth not is iudged alredy Now like as all the doctrine of the Papistes to note this by the way concerning mens traditions workes vowes and merites was most common in the world so was it thought to be the best and most certaine of all others whereby the Deuill hath both sette vppe and stablished his kingdom most mightely Therefore when we at this day doe impugne and vanquish this doctrine by the power of Gods word as chaffe is driuen away by the winde it is no maruell that Satan rageth so cruelly against vs raiseth vppe sclaunders and offences euery where and setteth the whole world in our toppes Then will some man say It had bene better to haue held our peace for then had none of these euils bene raised vppe But we ought more to esteme the fauour of God whose glory we sette forth then to care for the tirranny of the world which persecuteth vs For what is the Pope the whole world in comparison of God In deede we are weake and beare an heauenly treasure in brickle and earthly vesselles but although the vesselles be neuer so brickle yet is the treasure inestimable These wordes Ye are falne from grace must not be coldly or slenderly considered for they are waightie and of great importance He that falleth from grace vtterly loseth the atonement the forgeuenes of sinnes the righteousnes libertie and life that Iesus Christe hath merited for vs by his death and resurrection and in stede thereof he purchaseth to himselfe the wrath and iudgement of God sinne death the bondage of the Deuill and euerlasting damnation And this place strongly confirmeth and fortifieth our doctrine concerning Faith or the article of iustification and maruelously comforteth vs against the cruell rage of the Papists that persecute and condemne vs as heretikes because we teach this article In deede this place ought to feare that enemies of Faith grace that is to say all that seeke righteousnes by works froÌ„ persecutiÌ„g blaspheming the word of grace life and euerlasting saluation But they be so hardhearted and obstinate that seeing they see not and hearing they heare not and when they read this dreadfull sentence of the Apostle pronounced against them they vnderstand it not Let vs therfore let them alone They are blinde and leaders of the blinde Verse 5. For vve in spirit vvait for the hope of righteousnes through Faith. Paule here knitteth vppe the matter with a notable conclusion saying Ye will be iustified by the lawe by circumcision and by workes but we seeke not to be iustified by this meanes lest Christ should be made vtterly vnprofitable vnto vs and we become detters to performe the whole lawe and so finally fall away from grace but we waite in spirite through Faith for the hope of righteousnes Euery word is here diligently to be noted for they are pithie and full of power He doth not only say as he is wont We are iustified by Faith or in spirite by Faith but moreouer he addeth VVe vvaite for the hope of righteousnes including hope also that he may comprehend the whole matter of Faith. Hope after the maner of the Scriptures is taken two wayes for the thing that is hoped for for the affection of him that hopeth For the thing which is hoped for it is taken in that first chapt to the Coloss For the hopes sake vvhich is layed vppe for you in heauen that is to say the thing which ye hope for For the affection of him that hopeth it is taken in the 8 chap. to the Romaines For vve are saued by hope So hope in this place also may be taken two wayes and so it yeldeth a double sense The first is We waite in spirite through Faith for the hope of righteousnes that is to say the righteousnes hoped for which shall be certainely reuealed in such time as it pleaseth the Lord to geue it The second We wait in spirite by Faith for righteousnes with hope and desire that is to say we are righteous howbeit our righteousnes is not yet reuealed but hangeth yet in hope For as long as we liue here sinne remaineth in our flesh there is also a lawe in our flesh and members rebelling against the lawe of our minde and leading vs captiues vnto the seruice of sinne Now when these affections of the flesh doe rage and raigne and we on the other side through the spirite doe wrastle against the same then is there a place for hope In deede we haue begun to be iustified through Faith whereby also we haue receaued the first frutes of the spirite and the the mortification of the flesh is also begun in vs but we be not yet perfetly righteous It remaineth then that we be perfectly iustified and this is it that we hope for So our righteousnes is not yet in actuall possession but lieth vnder hope This is a sweete and a sound consolation whereby afflicted and troubled consciences feeling their sinne and terrified with euery fierie dart of the Deuill may be maruelously comforted For the feeling of sinne the wrath of God death hell and all other terrours is wonderfull strong in the conflict of conscience as I my selfe being taught by experience doe know Then counsell must be geuen to the poore afflicted in this wise Brother thou desirest to haue a sensible feeling of thy iustification that is thou wouldest haue such a feling of Gods fauour as thou hast of thine owne sinne but that will not be But thy righteousnes ought to surmount all feeling of sinne that is to say thy righteousnes or iustification wherevpon thou holdest standeth not vppon thine owne feeling but vpon thy hoping that it shall be reuealed when it pleaseth the lord Wherefore thou must not iudge according to the feeling of sinne which troubleth and terrifieth thee but according to the promise and doctrine of Faith whereby Christe is promised vnto thee who is thy perfect and euerlasting righteousnes Thus the hope of the afflicted consisting in the inward affection is stirred vppe by Faith in the middest of all terrours and feeling of sinne to hope that he is righteous Moreouer if hope be here taken for the thing which is hoped for it is thus to be vnderstand that that which a man now seeth not he hopeth in time shall be made perfect and clearly reueiled Either sense may well stand but the first touching the inward desire and affection of hoping bringeth more plentifull consolation For my righteousnes is not yet perfect it can not yet be felt yet I doe not despaire for Faith sheweth vnto me Christe in whom I trust and when I haue laid hold of him by Faith I wrastle against the fierie dartes of the Deuil and I take a good heart through hope against the feeling of sinne assuring my selfe that I haue a perfect righteousnes prepared

Also they know that they haue an euerlastiÌ„g righteousnes which they wait for through hope as a certaine and sure possession laid vp for them in heauen euen when they feele the horrible terrours of sinne and death Moreouer that they are then Lordes of all things when they are most destitute of all things according to that saying hauing nothing and yet possessing all things This sayeth the Scripture is to conceaue comfort through hope But this cunning is not learned without great and often tentations Verse 6. For in Iesus Christe neither circumcision auaileth any thing neither vncircumcision but Faith vvhich vvorketh by loue That is to say Faith which is not fained nor hypocritical but true and liuely This is that faith which exerciseth requireth good works through loue It is as much to say as He that will be a true Christian in deede or one of Christes kingdom must be a true beleuer Now he beleueth not truely if workes of charitie folow not his Faith. So on both hands as well on the right hand as on the left he shutteth hypocrites out of Christes kingdom On the left hand he shutteth out the Iewes and all such as will worke their owne saluation saying In Christ neither circumcision that is to say no works no seruice no worshipping no kinde of life in the world but faith without any trust in works or merites auaileth before god On the right hand he shutteth out all slouthfull and idle persons which say if faith iustifie without works then let vs worke nothing but let vs onely beleue and doe what we list Not so ye enemies of grace Paule sayeth otherwise And although it be true that onely faith iustifieth yet he speaketh here of Faith in an other respect that is to say that after it hath iustified it is not idle but occupied and exercised in working through loue Paule therfore in this place setteth forth the whole life of a Christian man namely that inwardly it consisteth in faith towards God and outwardly in charitie and good works towardes our neighbour So that a man is a perfect Christ an inwardly through faith before God who hath no neede of our workes and outwardly before men to whom our Faith profiteth nothing but our charitie or our works Therfore when we haue heard or vnderstaÌ„d of this forme of Christian life to witte that it is faith and charitie as I haue sayd it is not yet declared what Faith or what charitie is for this is an other question For as touching faith or the inward nature force and vse of Faith he hath spoken before Where he shewed that it is our righteousnes or rather our iustification before god Here he ioyneth it with charitie and workes that is to say he speaketh of the externall office thereof which is to stirre vs vp to doe good workes and to bring forth in vs the frutes of charitie to the profite of our neighbour Verse 7. Ye did runne vvell vvho did let you that ye did not obey the truth These are plaine wordes Paule affirmeth that he teacheth them the truth and the selfe same thing that he taught them before and that they ranne well so long as they obeyed the truth that is they beleued and liued rightly but now they did not so since they were misled by the false apostles Moreouer he vseth here a new kinde of speech in calling the Christian life a course or a race For among the Hebrues to runne or to walke signifieth as much as to liue or to be conuersant The teachers doe runne when they teach purely and the hearers or learners doe runne when they receaue the word with ioy and when the frutes of the spirite doe folow Which thing was done as long as Paule was present as he witnessed before in the third and fourth chap. And here he sayeth Ye did runne vvell that is to say all things went forward well and happely among you ye liued very well ye went on the right way to euerlasting life which the word of God promised you c. These wordes Ye did runne vvell containe in them a singuler comfort This tentation oftentimes exerciseth the godly that their life seemeth vnto them to be rather a certaine slow creeping then a running But if they abide in sound doctrine and walke in the spirite lette this nothing trouble them thoughe their doings seeme to goe slowly forward or rather to creepe God iudgeth farre otherwise For that which seemeth vnto vs to be very slow scarsely to creepe runneth swiftly in Gods sight Againe that which is to vs nothing els but sorrow mourning and death is before God ioy mirth true happines Therfore Christ sayth Blessed are ye that mourne vveepe for ye shal receaue coÌ„fort ye shall laugh c. All things shall turne to the best to them which beleue in the sonne of God be it sorrow or be it death it selfe Therefore they be true runners in deede and whatsoeuer they doe it runneth well goeth happely forward by the furtherance of Gods spirite which can not skill of slow procedings Verse 7. VVho did let you that you did not obey the truth They are hindred in this course which fall away from Faith and grace to the lawe and workes as it hapned to the Galathians being misled and seduced by the false apostles whom he couertly reprehendeth with these wordes vvho did let you that ye did not obey the truth In like maner he sayd before in the third Chap. vvho hath bevvitched you that ye should not obey the truth And here Paule sheweth by the way that men are so strongly bewitched with false doctrine that they embrace lies heresies in the sted of the truth and spirituall doctrine And on the other side they say and sweare that the sound doctrine which before they loued is erroneous that their errour is sound doctrine maintaining and defending the same with all their power Euen so the false apostles brought the Galathians which ranne well at the beginning into this opinion to beleue that they erred and went very slowly forward when Paule was their teacher But afterwardes they being seduced by the false apostles and falling cleane away from the truth were so strongly bewitched with their false perswasion that they thought them selues to be in an happie state and that they ranne very well The same hapneth at this day to such as are seduced by the Sectaries and fantasticall spirits Therfore I am wont to say that falling in doctrine cometh not of man but of the Deuil and is most perillous to witte euen from the high heauen to the bottom of hell For they that continue in errour are so farre of from acknowledging their sinne that they maintaine the same to be high righteousnes Wherfore it is vnpossible for them to obtaine pardon Verse 8. It is not the persvvasion of him that calleth you This is a great consolation and a singulare doctrine whereby

Paule sheweth how the false perswasions of such as are deceaued by wicked teachers may be rooted out of their heartes The false apostles were ioly fellowes and in outward appearance farre passing Paule both in learning and in godlines The Galathians being dedeceaued with this goodly shew supposed that when they hearde them they heard Christe him selfe and therefore they iudged theyr perswasion to be of Christe Contrariwise Paule sheweth that this perswasion and doctrine was not of Christ who had called them in grace but of the Deuil And by this meanes he woonne many of them from this false perswasion Likewise we at this day reuoke many from errour that were seduced when we shew that their opinions are fantasticall wicked and full of blasphemies Againe this consolation belongeth to all those that are afflicted which through tentation conceaue a false opinion of Christe For the Deuill is a wonderfull craftie perswader and knoweth how to amplie the least sinne yea a very trifle in such sort that he which is tempted shall thinke it to be a most hainous and horrible crime and worthie of eternall damnation Here the troubled conscience must be comforted and raised vppe in such sort as Paule raised vppe the Galathians to witte that this cogitation or perswasion commeth not of Christe for as much as it fighteth against the worde of the Gospell which painteth out Christe not as an accuser a cruell exactor c. but as a meeke humble hearted and a mercifull Sauiour and comforter But if Satan ouerthrow this For he is a cunning workman and will leaue no way vnassayed and lay against thee the word and example of Christe in this wise True it is that Christ is meeke gentle and mercifull but to those which are holy and righteous Contrariwise to the sinners he threatneth wrath and destruction Luke 13. Also he pronounceth that the vnbeleuers are damned already Iohn 3. Moreouer Christe wrought many good works he suffered also many euilles and commaundeth vs to folow his example But thy life is neither according to Christes word nor his example For thou are a 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 seuere iudge doe belong to thee and not those comfortable sentences which shew him to be a louing and a mercifull Sauiour c. Here let him that is tempted comfort himselfe after this maner The Scripture setteth out Christ vnto vs two maner of wayes First as a gift If I take hold of him in this sort I can want nothing For in Christe are hid all the treasures of vvisedom and knovvledge He with all that is in him is made vnto me of God wisedom righteousnes sanctification and redemption Therfore although I haue committed both many and greeuous sinnes yet notwithstanding if I beleue in him they shall all be swalowed vppe by his righteousnes Secondly the Scripture setteth him forth as an example to be folowed Notwithstanding I will not suffer this Christe I meane as he is an example to be set before me but onely in the time of ioy and gladnes when I am out of tentation where I can scarsely folow the thousande part of his example that I may haue him as a mirrour to behold and view how much is yet wanting in me that I become not secure careles But in the time of tribulation I will not heare nor admit Christe but as a gift who dying for my sinnes hath bestowed vpon me his righteousnes and hath done and accomplished that for me which was wanting in my life For he is the ende and fulfilling of the lavve vnto righteousnes to euery one that beleueth It is good to know these things not onely to the ende that euery one of vs may haue a sure a certaine remedie in the time of tentation wherby we may eschue that venome of desperation wherwith SathaÌ„ thinketh to poyson vs but also to the ende we may be able to resist the furious Sectaries Schismatikes of our time For the Anabaptistes count nothing more glorious in their whole doctrine then that they so seuerely vrge the example of Christ and the crosse especially seeing the sentences are manifest wherin Christ commeÌ„deth the crosse to his disciples We must learne therfore how we may withstand this Sathan traÌ„sforming himself into the likenes of an Angell Which we shall doe if we make a difference betwene Christ set forth vnto vs sometimes as a gift sometimes as an example The preaching of him both wayes hath his conuenient time which if it be not obserued the preaching of saluation may so be turned into poyson Christe therefore must be set forth vnto those which are already cast downe and brused through the heauie burden and weight of their sinnes as a Sauiour and a gift and not as an example or a lawgeuer But to those that are secure and obstinate he must be set forth as an example Also the hard sentences of the Scripture and the horrible examples of the wrath of God must be laid before them as of the drowning of the whole world of the destruction of Sodome Gomorrha and such other like that they may repent Let euery Christian therfore wheÌ„ he is terrified and afflicted learne to cast away the false perswasioÌ„ which he hath coÌ„ceiued of Christ and let him say O cursed Sathan why doest thou now dispute with me of Doing and Working seeing I am terrified afflicted for my sinnes already Nay rather seeing I now labour and am heauie loden I will not hearken to thee which art an accuser and a destroyer but to Christe the Sauiour of mankinde which sayeth that he came into the world to saue sinners to comfort such as are in terrour anguish and desperation and to preach deliuerance to the captiues c. This is the true Christe and there is none other but he I can seeke examples of holy life in Abraham Esay Iohn Baptist Paule and other Sainctes But they can not forgeue my sinnes they can not deliuer me from the power of the Deuill and from death they cannot saue me and geue me euerlasting life For these things belong to Christe alone whom God the father hath sealed therfore I wil not heare thee nor acknowledge thee for my teacher O Sathan but Christ of whom the father hath sayd This is my vvell beloued sonne in vvhom I am vvell pleased heare him Let vs learne in this wise to coÌ„fort our selues through Faith in tentation in the perswasion of false doctrine else the Deuil will either seduce vs by his ministers or else kil vs with his fiery dartes Verse 9. A litle leauen doth leauen the vvhole lumpe This whole Epistle sufficiently witnesseth how Paule was greeued with the fall of the Galathians and how often he beat into their heades sometime chiding and sometime entreating them the exceding great horrible enormities that should ensue

lawfull for the godly to trust and beleue men Verse 10. That ye vvill be none othervvise minded To witte concerning doctrine Faith then I haue taught you ye haue learned of me That is to say I haue a good hope trust of you that ye will not receaue any other doctrine which shal be contrary to mine Verse 10. But he that troubleth you shall beare his condemnation vvhatsoeuer he be By this sentence Paule as it were a iudge sitting vpon the iudgement seat coÌ„demneth the false apostles calling them by a very odious name troublers of the Galathians whom they estemed to be very godly men and farre better teachers then Paule And withall he goeth about to terrifie the Galathians with this horrible sentence whereby he so boldly condemneth the false apostles to the ende that they should flie their false doctrine as a most daungerous plague As if he should say What meane ye to geue eare to those pestilent felowes which teach you not but onely trouble you The doctrine that they deliuer vnto you is nothing else but a trouble vnto your consciences Wherefore how great so euer they be they shall beare their condemnation Now a man may vnderstand by these words VVhosoeuer he be that the false apostles in outward appearance were very good and holy men And peraduenture there was amongst them some notable disciple of the Apostles of great name and aucthoritie For it is not without cause that he vseth such vehemeÌ„t pithie words He speaketh after the same maner also in the first Chapter saying If vve or an Angell from heauen preach vnto you othervvise then vve haue preached vnto you let him be accursed And it is not to be doubted but that many were offended with this vehemencie of the Apostle thinking thus with them selues Wherfore doth Paule breake charitie why is he so obstinate in so small a matter why doth he so rashly pronounce sentence of eternall damnation against those that are ministers as well as he He passeth nothing of all this but procedeth on still and boldly curseth and condemneth all those that peruert the doctrine of faith be they neuer so highly estemed seeme they neuer so holy and learned Wherefore as I geue often warning we must diligently discerne betwene doctrine and life Doctrine is heauen life is the earth In life is sinne errour vncleanes and miserie mingled with vineger as the prouerbe sayth There let charitie winke forbeare be beguiled beleue hope and suffer all things there let forgeuenes of sinnes preuaile as much as may be so that sinne and errour be not defended and maintained But in doctrine like as there is no errour so hath it no neede of pardon Wherfore there is no comparison betwene doctrine and life One litle poynt of doctrine is of more valew then heauen and earth and therefore we can not abide to haue the least iote thereof to be corrupted But we can very well wincke at the offences and errours of life For we also doe daily erre in life and conuersation yea all the sainctes erre and this doe they earnestly confesse in the Lordes prayer and in the Crede But our doctrine blessed be God is pure we haue all the articles of our Faith grounded vppon the holy Scripture Those the Deuill would gladly corrupt and ouerthrow Therefore he assaileth vs so craftely with this goodly argument that we ought not to breake charitie and the vnitie of the churches Verse 11. And brethern if I yet preach circumcision vvhy doe I yet suffer persecution Then is the sclaunder of the crosse abolished Paule labouring by all meanes possible to call the Galathians backe againe reasoneth now by his owne example I haue procured to my selfe sayeth he the hatred and persecution of the Priestes and Elders and of my whole nation because I take away righteousnes froÌ„ circumcision which if I would attribute vnto it the Iewes would not onely cease to persecute me but also would loue and highly commend me But now because I preach the Gospel of Christ the righteousnes of Faith abolishing the law circumcision therfore I suffer persecution Contrariwise the false apostles to auoide the crosse and this deadly hatred of the Iewâ—sh nation doe preach circumcision and by this meanes they obtaine and reteine the fauour of the Iewes as he sayeth in the .6 Chapt. folowing They compell you to be circumcised c. Moreouer they would gladly bring to passe that there should be no dissention but peace and concord betwene the Gentiles and the Iewes But that is impossible to be done without the losse of the doctrine of Faith which is the doctrine of the crosse and full of offences Wherefore when he sayeth If I yet preach circumcision vvhy doe I yet suffer persecution Then is the sclaunder of the crosse abolished he meaneth that it were a great absurditie and inconuenience if the offence of the crosse should cease After the same maner he speaketh 1. Cor. 1. Christe sent me to preach the Gospell not vvith vvisedom of vvordes lest the crosse of Christ should be made of none effect As if he sayd I would not that the offence and crosse of Christe should be abolished Here may some man say The Christians then are madde men to cast them selues into daunger of their owne accord For what doe they else by preaching and confessing the truth but procure vnto them selues the hatred and enimitie of the whole world and raise offences This sayth Paule doth nothing at all offend or trouble me but maketh me more bolde and causeth me to hope wel of the happie successe and increase of the church which flourisheth and groweth vnder the crosse For it behoueth that Christe the head and spouse of the Church should raigne in the middes of all his enemies Psal. 110. On the contrary part when the crosse is abolished the rage of tyrannes heretikes ceaseth on that one side and offences on the other side all things are in peace the Deuill keping the entrie of the house this is a sure token that the pure doctrine of Gods word is taken away Bernard considering this thing sayeth that the Church is then in best state when Sathan assaileth it on euery side as well by subtill sleights as by violence and coÌ„trariwise that it is then in worst case when it is most at ease And he aledgeth very well and to that purpose that sentence of Ezechias in his song Behold for felicitie I had bitter greefe applying it to the church liuing in ease and quietnes Wherfore Paul taketh it for a most certaine signe that it is not the Gospel if it be preached in peace Contrariwise the world taketh it for a most certaine signe that the Gospell is hereticall and seditious doctrine because it seeth great vprours tumults offences and sectes and such like to folow the preaching therof Thus God sometimes sheweth him selfe in the similitude of the

and peace with them but also we offer our selues to be their seruauntes and to doe for them what so euer we are able If not lette them perish and be cast downe into hell and not onely they but euen the whole world also so that God and his pure word doe remaine For as long as he remaineth life saluation and the faithfull shall also remaine Paule therefore doth well in cursing those troublers of the Galathians and in pronouncing sentence against them to witte that they are accursed with all that they teach and doe and in wishing that they might be cutte of especially that they might be roted out of the church of God that is that god should not gouerne nor prosper their doctrine nor their doings And this malediction procedeth from the holy ghost As Peter also in the .8 of the Actes curseth Simon the Sorcerer Thy money and thou perish together And the holy Scripture oftentimes vseth cursing against such troublers of mens consciences and chiefly in the Psalmes as Psal. 55. Let death come vpon them let them goe quicke into the pitte of corruption Also Let sinners be turned dovvne into hell and all they that forget God. Hitherto Paule hath fortified the place of Iustification with strong and mightie arguments Moreouer to the ende he might omit nothing here and there he hath intermingled chidings praisings exhortations threatnings and such like In the ende he addeth also his owne example namely that he suffereth persecution for this doctrine thereby admonishing all the Faithfull not to be offended nor dismayed when they shall see such vprours Sectes and offences raised vppe in the time of the Gospell but rather to reioyce be glad For the more the world rageth against the Gospell the more the Gospel prospereth and goeth happely forwardes This consolation ought at this day to encourage vs for it is certaine that the world hateth persecuteth vs for none other cause but for that we professe the truth of the Gospell It doth not accuse vs for theft murder whoredom and such like but it detesteth and abhorreth vs because we teach Christe faithfully and purely and geue not ouer the defence of the truth Therfore 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 admitte embrace and defend and moreouer it reuerently entertaineth cherisheth and flattereth the professours thereof and doth all that may be done for them Onely the true doctrine of the Gospell life and saluation and the ministers therof it vtterly abhorreth and worketh all the spite that may be deuised against them It is therfore an euident token that the world is so cruelly bent against vs for no other thing but onely because it hateth the word Wherfore when our aduersaries charge vs that ther riseth nothing of this doctrine but warres seditions offences Sectes and other such infinite enormities let vs answere Blessed be that day wherin we may see these things But the whole world is in an vprour And wel done For if the world were not so troubled if the Deuil did not rage and stirre vp such broiles we should not haue the pure doctrine of of the Gospel which can not be preached but these broyles tormoiles must nedes folowe Therefore that which ye count to be a great euill we take to be a speciall happines The Doctrine of good workes Now folow exhortations and precepts of life good works For it is the custome of the Apostles after they haue taught Faith and in structed mens consciences to adde preceptes of good works wherby they exhort that faithfull to exercise the dueties of charitie one towards an other And reason it selfe after a sort teacheth and vnderstandeth this part of doctrine but as touching the doctrine of Faith it knoweth nothing at all therof To the end therfore that it might appeare that Christian doctrine doth not destroy good workes or fight against ciuill ordinaunces the Apostle also exhorteth vs to exercise our selues in good workes and in an honest outward conuersation and to keepe charitie and concord one with an other The world can not therefore iustly accuse the Christians that they destroy good works that they are troublers of the publike peace ciuile honestie c for they teach good works and all other vertues better then all the Philosophers Magistrates of the world because they adioyne Faith with their doings Verse 13. For brethern ye haue bene called vnto libertie onely vse not your libertie as an occasion vnto the flesh but by loue serue one an other As if he would say Ye haue now obtained libertie through Christe that is to say ye be farre aboue all lawes as touching conscience and before God ye be blessed and saued Christ is your life Therfore although the lawe sinne and death trouble and terrifie you yet can they not hurt you nor driue you to despaire And this is your excellent and inestimable libertie Now standeth it you in hand to take good heede that ye vse not that libertie as an occasion to the flesh This euill is common and the most pernicious of all others that Sathan stirreth vp in the doctrine of Faith namely that in very many he turneth this libertie wherwith Christe hath made vs free into the libertie of the flesh Of this the Apostle Iude also complaineth in his epistle There are crept in certaine vvicked meÌ„ sayth he vvhich turne the grace of our God into vvantonnes For the flesh is vtterly ignoraÌ„t of the doctrine of grace that is to say it knoweth not that we are made righteous not by workes but by Faith onely and that the lawe hath no aucthoritie ouer vs Therfore when it heareth the doctrine of faith it abuseth and turneth it into wantonnes and by and by thus it gathereth If we be without law let vs theÌ„ liue as we list let vs do no good let vs geue nothing to the nedie and let vs not suffer any euil for there is no lawe to constraine vs or binde vs so to doe Wherfore there is daunger on either side albeit the one is more tolerable then the other If grace or Faith be not preached no man can be saued for it is Faith alone that iustifieth and saueth On the other side if Faith be preached as of necessity it must be the more part of men vnderstand the doctrine of Faith carnally and draw the libertie of the spirite into the libertie of the flesh This may we see in all kinds of life as well of the high as the low All boast themselues to be professors of the Gospell and all bragge of Christian libertie and yet seruing their owne lustes they geue themselues to couetousnes pleasures pride enuie and such other vices No man doth his duetie faithfully no maÌ„ charitably serueth

the necessity of his brother The greefe hereof maketh me sometimes so vnpatient that many times I wish such swine which tread precious pearles vnder their feete were yet still remaining vnder the tyrannie of the Pope For it is vnpossible that this people of Gomorrha should be gouerned by the Gospell of peace Moreouer euen we which teach the word doe not now our duetie with so great zeale and diligence in the light of the Gospell as we did afore in the darknes of ignoraunce For the more certaine we be of the freedome purchased vnto vs by Christ so much the more cold and negligent we be in handling the word in prayer in well doing and in suffering aduersites And if Sathan did not vexe vs inwardly with spirituall tentations and outwardly with the persecutions of our aduersaries and moreouer with the contempt and ingratitude of our owne fellowes we should become vtterly careles negligent and vntoward to all good workes and so in time we should lose the knowledge and Faith of Christ forsake the ministerie of the word and seeke an easier kinde of life for the flesh Which thing many of our men begin to doe for that they trauailing in the ministerie of the word can not onely not liue of their labour but also are most miserably entreated euen of those by whom they were deliuered from the seruile bondage of the Pope by the preaching of the Gospell These men forsaking poore and offensiue Christ entangle them selues with the affaires of this present life seruing their owne bellies and not Christe but with what fruite that shall they finde by experience in time to come For as much then as we know that the Deuill layeth waite most of all for vs that haue the world for the rest he holdeth in captiuitie and slauerie at his pleasure and laboureth with might and maine to take from vs the libertie of the spirite or at least wise to turne the same into the libertie of the flesh we teach and exhort our brethern with singuler care and diligence by the example of Paule that they thinke not this libertie of the spirite purchased by the death of Christ to be geuen vnto them that they should make it an occasion of carnall libertie or as Peter sayeth should vse the same as a cloke for their wickednes but that they should serue one an other through loue To the ende therfore that Christians should not abuse this libertie as I haue sayd the Apostle layeth a yoke and bondage vppon their flesh by the lawe of mutuall loue Wherefore let the godly remember that in conscience before God they be free from the curse of the lawe from sinne and from death for Christes sake but as touching the body they are seruauntes and must serue one an other through charitie according to this commaundement of Paule Let euery man therfore endeuour to doe his duetie diligently in his calling to helpe his neighbour to the vttermost of his power This is it which Paule here requireth of vs Serue ye one an other through loue Which words doe not set the Christians at libertie but shut them vnder bondage as touching the flesh Moreouer this doctrine concerning mutuall loue which we must maintaine and exercise one towardes an other can not be beaten into the heades of carnall men nor sinke into their heartes The Christians doe gladly receaue and obey this doctrine Others as soone as liberty is preached by and by doe thus inferre If I be free then may I doe what I list This thing is mine owne why then should I not sell it for as much as I may gette Moreouer seeing we obtaine not saluation by our good works why should we geue any thing to that poore Thus doe they most carelesly shake of the yoke and bondage of the flesh and turne the libertie of the spirite into wantonnes and sleshly libertie But we tell such carelesse contemners although they beleue vs not but laugh vs to scorne that if they vse their bodies and their goodes after their owne lust as in deede they doe for they neither helpe the poore nor lend to the needie but beguile their brethern in bargaining snatching scraping vnto themselues by hooke or by crooke what so euer they can gette we tell them I say that they be not free bragge they neuer so much of their libertie but haue lost Christe and Christian libertie are become the bondslaues of the Deuill and are seuen times worser vnder the name of Christian libertie then they were before vnder the tyrannie of the Pope For the Deuill which was driuen out of them hath taken vnto him seuen other feends worse then him selfe and is returned into them againe therefore the ende of these men is worse then the beginning As touching vs we haue a coÌ„maundemeÌ„t of God to preach the gospel which offereth to all men libertie from the law sinne death and Gods wrath frely for Christes sake if they beleue It is not in our power to conceale or reuoke this libertie now published by the Gospel for Christ hath geuen it vnto vs freely purchased it by his death Neither can we coÌ„straine those swine which runne headlong into all licentiousnes dissolutenes of the flesh to helpe other meÌ„ with their bodies or goodes therefore we doe what we can that is to say we diligently admonish them that they ought so to doe If we nothing preuaile by these admonitions we commit the matter to God and he will recompence these scorners with iust punishment in his good time In the meane while this is our comfort that as touching the godly our labour is not lost of whom many no doubt by our ministerie are deliuered out of the bondage of the Deuill and translated into the libertie of the spirite These which notwithstanding are but few which acknowledge the glory of this libertie of the spirit on the other side are ready through charitie to serue other men and know themselues to be detters to their brethern as touching the flesh doe more reioyce vs than the innumerable multitude of those that abuse this libertie are able to discourage vs. Paule vseth here very apte and plaine wordes when he sayeth Brethern ye are called into libertie And because no maÌ„ should dreame that he speaketh of the libertie of the flesh he expoundeth him selfe what maner of libertie he meaneth saying Onely vse not your libertie as an occasion to the flesh but serue ye one an other through loue Wherfore let euery Christian know that as touching the conscience Christ hath made him Lord ouer the lawe sinne and death so that they haue no power ouer him CoÌ„trariwise let him know that this outward bondage is layed vpon his body that he should serue his neighbour through loue They that vnderstand Christian libertie otherwise enioy the commodities of the Gospell to their owne destruction and are worse Idolaters vnder the name of Christe then they were before

I say All the lawe is fully comprehended in this one saying Thou shalt loue thy neighbour as thy selfe God deliteth not in the obseruation of the ceremonies of the lawe neither hath he any neede of them The onely thing that he requireth at your hands is this that ye beleue in Christ whom he hath sent in whom ye are made perfect and haue all things But if vnto Faith which is the most acceptable seruice of God ye will also adde lawes then assure your selues that all lawes are comprehended in this short commaundement Thou shalt loue thy neighbour as thy selfe Endeuour your selues to keepe this commaundement which being kept ye haue fulfilled all lawes Paule is a very good expounder of Gods commaundementes For he draweth all Moises into a briefe summe shewing that nothing else is coÌ„tained in all his lawes which are in a maner infinite but this short sentence Thou shalt loue thy neighbour as thy selfe Naturall reason is offended with this basenes and shortnes of wordes for it is soone sayd Beleue in Christ And againe Loue thy neighbour as thy selfe Therefore it despiseth both the doctrine of Faith and true good works notwithstanding this base vile word of faith as reason taketh it Beleue in Christ is the power of God to the faithfull whereby they ouercome sinne death the Deuill c. wherby also they attaine saluation eternall life Thus to serue one an other through loue that is to instruct him that goeth astray to comfort him that is afflicted to raise vppe him that is weake to helpe thy neighbour by all meanes possible to beare with his infirmities to endure troubles labours ingratitude contempt in the Church in ciuile life conuersation to obey the Magistrate to geue due honour to thy parentes to be patient at home with a froward wife and an vnruely familie c these I say are workes which reason iudgeth to be of no valew But beleue me they are such workes that the whole world is not able to comprehend the excellencie and worthines thereof for it doth not measure workes or any other thing by the word of God but by the iudgement of wicked blinde and foolish reason Yea it knoweth not the valew of any one of the least good works that can be which are true good works in deede Therfore when men dreame that they well vnderstand the commaundement of charitie they are vtterly deceaued In deede they haue it wrytten in their heart for they naturally iudge that a man ought to doe vnto an other as he would an other should do vnto him But it foloweth not therefore that they vnderstand it For if they did they would also performe it in deede and would preferre loue and charitie before all their workes They would not so highly esteme their owne superstitious toyes as to goe with an heauie countenaunce hanging downe the head to be vnmarried to liue with bread and water to dwell in the wildernes to be poorely apparelled c. These monstrous and superstitious workes which they haue deuised and chosen vnto themselues God neither commaunding nor approuing the same they esteme to be so holy and so excellent that they surmount and darken charitie which is as it were the Sunne of all good works So great and incompreheÌ„sible is the blindnes of mans reason that it is vnable not onely to iudge rightly of the doctrine of Faith but also of external conuersation and workes Wherfore we must fight strongly as well against the opinions of our owne heart to the which we are naturally more enclined in the matter of saluation then to the word of God as also against the counterfet visour holy shew of our owne wilworkes that so we may learne to magnifie the workes which euery man doth in his vocation although they seeme outwardly neuer so base and contemptible if they haue the warrant of Gods worde and contrariwise to despise those workes which reason chooseth without the commaundement of God seeme they neuer so excellent and holy Of this commaundement I haue largely entreated in an other place and therfore I will now but lightly ouerrunne it In deede this is briefly spoken Loue thy neighbour as thy selfe but yet very aptly and to that purpose No man can geue a more certaine a better or a nearer example then a mans owne selfe Therfore if thou wouldest know how thy neighbour ought to be loued and wouldest haue a plaine example therof consider well how thou louest thy selfe If thou shouldest be in necessitie or daunger thou wouldest be glad to haue the loue and frendship of all men to be holpen with the counsell the goods and the strength of all men of all creatures Wherfore thou hast no neede of any booke to instruct and to admonish thee how thou oughtest to loue thy neighbour for thou hast an excellent booke of all lawes euen in thy heart Thou needest no Scholemaster in this matter aske counsell onely of thine owne heart and that shall teach thee sufficiently that thou oughtest to loue thy neighbour as thy selfe Moreouer loue or charitie is an excellent vertue which not onely maketh a man willing and ready to serue his neighbour with tounge with hand with money and worldly goods but with his body and euen with his life also And thus to doe it is not prouoked by good desertes or any thing else neither is it hindred through euill desertes or ingratitude The mother doth therefore nourish and cherish her child because she loueth it Now my neighbour is euery man specially which hath neede of my helpe as Christ expoundeth it in the .10 chapt of Luke Who although he hath done me some wrong or hurt me by any maner of way yet notwithstanding he hath not put of the nature of man or ceased to be flesh and bloud the creature of God most like vnto my selfe briefly he ceaseth not to be my neighbour As long then as the nature of man remaineth in him so long also remaineth the commaundement of loue which requireth at my haÌ„d that I should not despise mine own flesh nor render euill for euill but ouercome euill with good or else shall loue neuer be as Paule describeth it .1 Cor. 13. Paule therefore commendeth charitie to the Galathians and to all the faithfull for they onely loue in deede and exhorteth them that through charitie one of them should serue an other As if he would say Ye neede not to burden your selues with circumcision and with the ceremonies of Moises law but aboue all things continue in the doctrine of faith which ye haue receaued of me Afterwards if ye will doe good workes I will in one word shew you the chiefest and greatest works and how ye shall fulfill all lawes Serue ye one an other through loue Ye shall not lacke them to whom ye may doe good for the world is ful of such as neede the helpe of others

This is a perfect and a sound doctrine of Faith and loue and also the shortest and the longest Diuinitie The shortest as touching the words and sentences but as touching the vse and practise it is more large more longe more profound and more high then the whole world Verse 15. If ye bite and deuoure one an other take heede lest ye be consumed one of an other By these wordes Paule witnesseth that if the foundation that is to say if Faith in Christ be ouerthrowne by wicked teachers no peace or concord caÌ„ remaine in the church either in doctrine or life but there must needes be diuers opinions and dissensions from time to time both in doctrine and life wherby it commeth to passe that one biteth and deuoureth an other that is to say one iudgeth and condemneth an other vntill at length they be consumed Hereof not onely the Scripture but also the examples of all times beare witnes After that Aphrike was peruerted by the Manichees by and by folowed the Donatistes who also disagreeing among them selues were diuided into three sundry Sectes And how many Sectes haue we at this day springing vppe one after an other One Sect bringeth forth an other and one condemneth an other Thus when the vnitie of the spirite is broken it is vnpossible that there should be any concord either in doctrine or life but daily new errours must nedes spring vp without measure and without end Paule therefore teacheth that such occasions of discord are to be auoided and he sheweth how they may be auoided This sayth he is the way to vnitie and concord Let euery man doe his duetie in that kinde of life which God hath called him vnto Let him not lift vp himselfe aboue others nor finde fault at other mens workes and commend his owne but let euery one serue an other through loue This is a true and a simple doctrine touching good works This do not they teach which haue made shipwracke of faith haue conceaued fantasticall opinions concerning Faith good workes but disagreeing among them selues as touching the doctrine of Faith and workes they bite and deuoure that is to say they accuse condemne one an other as Paule here sayth of the Galathians If ye bite and deuoure one an other take heede lest ye be consumed one of an other As if he would say doe not accuse and condemne one an other for circumcision for obseruing of holy dayes or other ceremonies but rather geue your selues to serue and helpe one an other through charitie Or else if ye continue in biting deuouring one an other take heede that ye be not consumed that is to say that ye perish not vtterly yea and that bodely which coÌ„moÌ„ly hapneth especially to the authors of Sects as it did to Arrius others and to certaine also in our time For he that hath laid his fouÌ„dation on the sand and buildeth hay stubble and such like must needes fall be consumed for all those things are ordained for the fire I will not say that after such bitings deuourings the ruine destructioÌ„ not of one citie but of whole countreys kingdoms are wont to folow Now the Apostle sheweth what it is to serue one an other through loue It is a hard a dangerous matter to teach that we are made righteous by faith without works yet to require workes withall Here except the ministers of Christe be faithfull wise disposers of the mysteries of God rightly diuiding the word of truth faith workes are by and by confounded Both these doctrines as well of faith as of works must be diligeÌ„tly taught and vrged and yet so that both may remaine with in their bounds Otherwise if they teach works only as they do in the Popes kingdom then is faith lost If faith onely be taught then carnall men by and by dreame that workes be not needefull The Apostle began a litle before to exhort men to good workes and to teach that the whole lawe was fulfilled in one word namely Thou shalt loue thy neighbour as thy selfe Here will some man say Paule thorowout his whole Epistle taketh away righteousnes from the law for sayeth he By the vvorks of the lavv shall no flesh be iustified Also As many as are vnder the vvorks of the lavv are vnder the curse But now wheÌ„ he sayth that the whole law is fulfilled in one word he seemeth to haue forgotten the matter whereof he hath entreated in all this Epistle and to be of a quite contrary opinion to witte that they which doe the works of charitie fulfill the law and be righteous To this obiection he answereth after this maner Verse 16. But I say vvalke in the spirite and ye shall not fulfill the vvorkes of the flesh As if he should haue sayd I haue not forgotten my former discourse concerning Faith neither doe I now reuoke the same in that I exhort you to mutuall loue saying that the vvhole lavve is fulfilled through loue but I am still of the same minde and opinion that I was before To the ende therefore that ye may rightly vnderstand me I adde this moreouer VValke in the spirite and ye shall not fulfill the lustes of the flesh A confutation of the argument of the Schoolemen Loue is the fulfilling of the lavve therfore the lavve iustifieth Although Paule speaketh here expresly and plainly enough yet hath he litle preuailed For the Schoolemen not vnderstanding this place of Paule Loue is the fulfilling of the lavv haue gathered out of it after this maner If loue be the fulfilling of the law it foloweth then that loue is righteousnes therfore if we loue we be righteous These profound clarkes doe argue from the word to the worke from doctrine or preceptes to life after this sort The lawe hath commaunded loue therefore the worke of loue foloweth out of hand But this is a foolish consequence to draw an argumeÌ„t from precepts and to ground the conclusion vppon workes True it is that we ought to fulfill the lawe and to be iustified through the fulfilling thereof but sinne hindreth vs In deede the law prescribeth and commaundeth that we should loue God with all our heart c. and that we should loue our neighbour as our selues but it foloweth not this is wrytten therfore it is done the law commaundeth loue therefore we loue There is not one man to be found vppon the whole earth which so loueth God and his neighbour as the lawe requireth But in the life to come where we shall be throughly clensed from all vices and sinnes and shall be made as pure as cleare as the Sunne we shall loue perfectly and shall be righteous through perfect loue But in this life that puritie is hindred by the flesh for as long as we liue sinne remaineth in our flesh By reason wherof the corrupt loue of our selues is so mightie that it farre surmounteth the loue of god

of our neighbour In the meane time notwithstanding that we may be righteous in this life also we haue Christe the Mercie seat and throne of grace and because we beleue in him sinne is not imputed vnto vs Faith therfore is our righteousnes in this life But in the life to come when we shall be thorowly clensed and deliuered from all sinnes and concupiscence we shall haue no more neede of Faith and hope but we shall then loue perfectly It is a great errour therfore to attribute iustification or righteousnes to loue whiche is nothinge or if it be any thinge yet is it not so great that it can pacifie God for loue euen in the faithfull as I haue sayd is imperfect and impure But no vncleane thing shall enter into the kingdom of god Notwithstanding in the meane while this trust and confidence sustaineth vs that Christe who a lonely committed no sinne and in whose mouth was neuer fouÌ„d any guile doth ouershadow vs with his righteousnes We being couered with this cloud and shrouded vnder this shadow this heauen of remission of sinnes throne of grace doe begin to loue and to fulfill the law Yet for this fulfilling we are not iustified nor accepted of God whilest we liue here But wheÌ„ Christ hath deliuered vp the kingdom to God his father abolished all principalitie and God shall be all in all then shall Faith and hope cease and loue shall be perfect and euerlasting 1. Cor. 13. This thing the popish Schoolemen vnderstand not and therfore when they heare that loue is the summe of the whole lawe by and by they inferre Ergo the law iustifieth Or contrariwise when they read in Paule that Faith maketh a man righteous yea say they Faith formed and furnished with charitie But that is not the meaning of Paule as I haue largely declared before If we were pure from all sinne and were inflamed with perfect loue both towardes God and our neighbour then should we in deede be righteous and holy through loue and God could require no more of vs This is not done in this present life but is differred vntill the life to come In deede we receaue here the gift and first frutes of the spirite so that we begin to loue howbeit very slenderly But if we loued God truely and perfectly as the law of God requireth which sayeth Thou shalt loue the Lord thy God vvith all thy heart vvith all thy soule and vvith all thy strength then should we be as well contented with pouertie as with wealth with paine as with pleasure with life as with death Yea he that could loue God truly and perfectly in dede should not long continue in this life but should straight way be swalowed vp by this charitie But now mans nature is so corrupt and drowned in sinne that it can not haue any right sense or cogitation of god It loueth not God but hateth him deadly Wherfore as Iohn sayth VVe loued not god but he loued vs sent his sonne to be a reconciliation for our sinnes And as Paule sayth before in the second Chap Christe hath loued me and geuen him selfe for me And in the .4 Chap. But vvhen the fulnes of time vvas come God sent forth his sonne made of a vvoman and made vnder the lavve that he might redeme them vvhich vvere vnder the lavv We being redemed and iustified by this Sonne begin to loue according to that saying of Paule in the .8 to the Romains That vvhich vvas impossible to the lavv in as much as it vvas vveake because of the flesh God sending his ovvne sonne in the similitude of sinnefull flesh and for sinne condemned sinne in the flesh that the righteousnes of the lavv might be fulfilled in vs that is might begin to be fulfilled They are mere dreames therfore which the Sophisters and Schoolemen haue taught concerning the fulfilling of the lawe Wherfore Paule sheweth by these words VValke in the spirit how he would haue that sentence to be vnderstaÌ„d where he sayd Serue ye one an other through loue And againe Loue is the fulfilliÌ„g of the lavv c. As if he should say When I bid you loue one an other this is it that I require of you that ye walke in the spirit For I know that ye shall not fulfill the law because sinne dwelleth in you as loÌ„g as ye liue and therfore it is impossible that ye should fulfill the law NotwithstaÌ„diÌ„g in the meane while endeuor your selues diligeÌ„tly to walk in the spirit that is wrastle in spirit against the flesh folow spiritual motions c. It appeareth then that he had not forgotten the matter of iustifition For when he biddeth them to walke in the spirit he plainly denieth that works do iustifie As if he shuld say When I speake of the fulfilling of the law I meane not that ye are iustified by the law but this I meane that there be two contrary capitaines in you the spirite and the flesh God hath stirred vp in your bodies a strife and a battaile For the spirite wrastleth against the flesh the flesh against the spirit Here I require nothing else of you but that ye folow the spirit as your captaine and guide that ye resist that captaine the flesh for that is all that ye be able to doe Obey the spirit and fight against the flesh Therfore when I teach you to obserue the lawe and exhort you to loue one an other thinke not that I goe about to reuoke that which I haue taught concerning the doctrine of Faith and that now I attribute iustification to the lawe or to charitie but my meaning is that ye should walke in the spirite and that ye should not fulfill the lustes of the flesh Paule vseth very fitte wordes and to the purpose As if he would say we come not yet to the fulfilling of the lawe therefore we must walke in the spirite and be exercised therein that we may thinke say and doe those things which are of the spirite and resist those things which are of the flesh therfore he addeth Verse 16. And ye shall not fulfill the lustes of the flesh As if he would say The desires or lustes of the flesh be not yet dead in vs but spring vppe againe and fight against the spirite The flesh of no faithful man is so good which being offended would not bite and deuour or at the least omitte somewhat of that commaundement of loue Yea euen at the first brunt he can not refraine him selfe but is angrie with his neighbour desireth to be reuenged and hateth him as an enemie or at the least loueth him not so much as he should doe and as this commaundement requireth And this hapneth euen to the faithfull Therefore the Apostle hath geuen this rule for the faithfull that they should serue one an other through loue that they should beare the burdens and infirmities one of an

holy bellygods the Cleargiemen feele thinke ye who so stuffe and stretch out them selues with all kindes of daintie fare that it is maruell theyr bellies burst not Wherfore these things are wrytteÌ„ not to Heremites Monks as the Papists dreame nor to sinners in the world onely but to the vniuersall church of Christ and to all the faithfull whom Paule exhorteth to walke in the spirite that they fulfill not the lusts of the flesh that is to say not onely to bridle the grosse motions of the flesh as carnall lust wrath impatiencie such like but also the spirituall motions as douting blasphemie idolatrie contempt and hatred of God c. Paule as I haue said doth not require of the godly that they should vtterly put of or destroy the flesh but that they should so bridle it that it might be subiect to the spirite In the .10 to the Rom. he biddeth vs cherish the flesh For as we may not be cruell to other mens bodies nor vexe them with vnreasonable labour euen so we may not be cruell to our owne bodies Wherfore according to Paules precept we must cherish our flesh that it may be able to indure the labours both of the minde and of the body but yet only for necessities sake and not to nourish the lustes thereof Therefore if thy flesh begin to waxe wanton represse it and bridle it by the spirite If it will not be marrie a wife for it is better to marry then to burne Thus doing thou walkest in the spirit that is thou folowest Gods word and doest his will. Verse 17. For the flesh lusteth against the spirite and the spirite against the flesh When Paule sayeth that the flesh lusteth against the spirite and the spirite against the flesh he admonisheth vs that we must feele the concupiscence of the flesh that is to say not onely carnall lust but also pride wrath heauines impatiencie incredulitie and such like NotwithstaÌ„ding he would haue vs so to feele them that we consent not vnto them nor accomplish them that is that we neither thinke speake nor doe those things which the flesh prouoketh vs vnto As if it moue vs to anger yet we should be angry in such wise as we are taught in the fourth Psalme that we sinne not As if Paule would thus say I know that the flesh will prouoke you vnto wrath enuie doubting incredulitie and such like But resist it by the spirite that ye sinne not But if ye forsake the guiding of the spirite and folow the flesh ye shall fulfill the lustes of the flesh and ye shall die as Paule sayth in the .8 to the Romaines So this saying of the Apostle is to be vnderstand not of fleshly lust onely but of the whole kingdom of sinne Verse 17. And these are contrary one to the other so that ye can not doe the same things that ye vvould These two captaines or leaders sayth he the flesh and the spirit are one against an other in your body so that ye can not doe what ye would And this place witnesseth plainly that Paule wryteth these things to the faithfull that is to the church beleuing in Christ baptised iustified renewed and hauing ful forgeuenes of sinnes Yet notwithstaÌ„ding he sayth that she hath flesh rebelling against the spirite After the same maner he speaketh of him selfe in the .7 to the. Rom. I sayeth he am carnall sold vnder sinne And againe I see an other lavv in my meÌ„bers rebelling against the lavv of my minde and leading me captiue vnto the lavv of sinne vvhich is in my meÌ„bers Also O vvretched man that I am vvho shall deliuer me from the body of this death c. Here not onely the Schoolemen but also some of the olde fathers are much troubled seeking how they may excuse Paule For it semeth vnto them absurde and vnseemely to say that that elect vessell of Christ should haue sinne But we credite Pauls owne words wherin he plainly confesseth that he is sold vnder sinne that he is led captiue of sinne that he hath a law in his meÌ„bers rebelling against him that in the flesh he serueth the law of sinne Here againe they answer that the Apostle speaketh in the person of the wicked But the wicked do not coÌ„plaine of the rebellion of their flesh of any battel or coÌ„flict or of the captiuitie boÌ„dage of sinne for sinne mightely raigneth in them This is therfore that very complaint of Paule of al the faithful Wherfore they haue done very wickedly which haue excused Paule all the faithfull to haue no sinne For by this perswasioÌ„ which procedeth of ignoraÌ„ce of the doctrine of faith they haue robbed the church of a singuler consolation they haue abolished the forgeuenes of sinnes and made Christe of none effect Wherfore when Paule sayeth I see an other lavve in my members c. he denieth not that he hath flesh and the vices of the flesh in him It is likely therfore that he felt sometimes the motions of carnal lust But yet no doubt these motions were well suppressed in him by the great and grieuous afflictioÌ„s tentations both of minde and body wherw t he was in a manner continually exercised vexed as his Epistles do declare Or if he at any time being merry strong felt the lust of the flesh wrath impatiency or such like yet he resisted them by the spirite and suffred not those motions to beare rule in him Therefore let vs in no wise suffer such comfortable places wherby Paule describeth the battaile of the flesh against the spirite in his owne body to be corrupted with such folish gloses The Schoolemen the Monkes and such other neuer felt any spirituall tentations and therfore they fought only for the repressing and ouercomming of fleshly lust and lecherie and being proude of that victorie which they neuer yet obtained they thought them selues farre better and more holy then married men I wil not say that vnder this holy pretence rhey nourished and maintained all kindes of horrible sinnes as dissension pride hatred disdaine despising of their neighbours trust in their owne righteousnes presumption contempt of all godlines and of the word of God infidelitie blasphemie and such like Against these sinnes they neuer fought Nay rather they toke them to be no sinnes at all They put righteousnes in the keeping of their foolish and wicked vowes and vnrighteousnes in the neglecting and contemning of the same But this must be our ground and ankerholde that Christ is our onely and perfect righteousnes If we haue nothing whervnto we may trust yet these three things as Paule sayth Faith hope and loue doe remaine Therefore we must alwayes beleue and alwayes hope we must alwayes take hold of Christe as the head and fountaine of our righteousnes He that beleueth in him shal not be ashamed Moreouer we must labour to be outwardly righteous also that is to say not to

yet continue still in their sinnes These men haue their iudgement already They that liue after the flesh shall die Also The vvorkes of the flesh are manifest vvhich are adulterie fornication vncleannes vvantonnes idolatrie vvitchcraft hatred debate emulations vvrath contentions seditions heresies enuie murthers drunkennes gluttonie and such like vvhereof I tell you before as also I haue told you that they vvhich doe such things shall not inherite the kingdom of God. Hereby we may see who be the very Saincts in dede They be not stocks stones as the Monkes and Scholemen dreame so that they are neuer moued with any thing neuer feele any lusts or desires of the flesh but as Paule sayth their flesh lusteth against the spirit and therfore they haue sinne and both can doe sinne And the .32 Psalme witnesseth that the faithfull doe confesse their vnrighteousnes pray that the wickednes of their sinne may be forgeuen where it sayeth I vvill confesse against my selfe my vvickednes vnto the Lord and thou forgauest the punishment of my sinne Therefore shall euery one that is godly make his prayer vnto thee c. Moreouer the whole Church which in deede is holy prayeth that her sinnes may be forgeuen her and it beleueth the forgeuenes of sinnes And in the .143 Psalme Dauid prayeth O Lord enter not into iudgement vvith thy seruaunt for in thy sight shall none that liueth be iustified And in the .130 Psalm If thou O Lord shouldest straitly marke iniquities Lord vvho shall stand in thy presence But vvith thee is mercy c. Thus doe the cheefest saincts and children of God speake and pray as Dauid Paule c. All the faithfull therfore doe speake and pray the same thing and with the same spirit The popish Sophisters read not the Scriptures or if they read theÌ„ they haue a veile before their eyes and therfore as they can not iudge rightly of any thing so can they not iudge rightly either of sinne or of holines Verse 18. If ye be led by the spirite ye are not vnder the lavve Paule cannot forget his doctrine of Faith but still repeateth it beateth it into their heades yea euen when he treateth of good works Here some man may obiect How can it be that we should not be vnder the law and yet thou notwithstanding O Paule teachest vs that we haue flesh which lusteth against the spirit fighteth against vs tormeÌ„teth vs and bringeth vs into bondage And in deede we feele sinne and can not be deliuered from the feeling therof though we would neuer so faine And what is this else but to be vnder the law But sayth he Let this nothing trouble you onely doe your endeuour that ye may be led by the spirite that is to say shew your selues willing to folow obey that will which resisteth the flesh and doth not accomplish the lustes thereof for this is to be led and to be drawne by the spirite then are ye not vnder the lawe So Paule speaketh of himselfe Rom. 7. In my minde I serue the lavve of God that is to say In spirit I am not subiect to any sinne but yet in my flesh I serue the law of sinne The faithfull then are not vnder the lawe that is to say in spirite for the law can not accuse them nor pronounce sentence of death against them although they feele sinne and confesse them selues to be sinners For the power and strength of the lawe is taken from it by Christ vvho vvas made subiect to the lavve that he might redeme them vvhich vvere vnder the lavve Therefore the lawe cannot accuse that for sinne in the faithfull which is sinne in deede and committed against the lawe So great then is the power and dominion of the spirite that the lawe cannot accuse the godly though they commit that which is sinne in deede For Christe is our righteousnes whom we apprehend by Faith he is without all sinne and therfore the law can not accuse him As long as we cleaue fast vnto him we are ledde by the spirite and are free from the lawe And so the Apostle euen when he teacheth good workes forgetteth not his doctrine concerning Iustification but alwayes sheweth that it is impossible for vs to be iustified by workes For the remnants of sinne cleaue fast in our flesh and therefore so long as our flesh liueth it ceaseth not to lust contrary to the spirite Notwithstanding there cometh no daunger vnto vs thereby because we be free from the law so that we walke in the spirite And with these wordes If ye be ledde by the spirite ye be not vnder the lavve thou maist greatly comfort thy selfe and others that be greeuously tempted For it oftentimes commeth to passe that a maÌ„ is so vehemently assailed with wrath hatred impatiencie carnall desire terrour and anguish of spirite or some other lust of the flesh that he can not shake them of though he would neuer so faine What should he doe in this case Should he despaire No God forbid but let him say thus with him selfe Thy flesh fighteth and rageth against the spirite Let it rage as long as it listeth onely see thou that in any case thou consent not to it to fulfill the lusts therof but walke wisely folow the leading of the spirit In so doing thou art free from the law It accuseth and terrifieth thee I graunt but altogether in vaine In this conflict therfore of the flesh against the spirit there is nothing better then to haue the word of God before thine eyes and therin to seeke the comfort of the spirite And let not him which suffereth this temptation be dismayed in that the Deuil can so aggrauate sinne that during the conflict he thinketh him selfe to be vtterly ouerthrowne and feeleth nothing else but the wrath of God and desperation Here in any wise let him not folow his owne feeling and the iudgement of reason but lette him take sure hold of this saying of Paule If ye be led by the spirite that is to wit if ye raise vp and comfort your selues through faith in Christ ye be not vnder the lawe So shall he haue a strong buckler wherewith he may beat backe all the fierie dartes which that wicked feende assaileth him withall How much so euer then the flesh doe boyle and rage yet can not all her motions and rages hurt coÌ„demne him for as much as he folowing the guiding of the spirite doth not consent vnto the flesh nor fulfill the lustes thereof Therefore when the motions of the flesh doe rage the onely remedie is to take to vs the sword of the spirite that is to say the word of saluation which is that God would not the death of a sinner but that he coÌ„uert liue and to fight against them Which if we doe let vs not doubt but we shall obtaine the victorie although so long as the battaile endureth we feele the plaine

chastly that they should be no adulterers no fornicatours no wantons and if they cannot liue chastly he would haue them to marrie Also that they should not be contentious or quarellers that they should not be geuen to drunkennes or surfetting but that they should abstaine from all these things Chastitie or continencie containeth all these Hierome expoundeth it of virginitie onely as though they that be married could not be chast or as though the Apostle did wryte these things onely to virgines In the 1. and .2 Chapt. to Tit. he warneth also Bishops yong women and maried folkes both man and wife to be chast and pure Verse 23. Against such there is no lavve In deede there is a lawe but not against such As he sayth also in an other place The lavve is not geuen to the righteous man. For the righteous liueth in such wise that he hath no neede of any lawe to admonish or to constraine him but without constraint of the lawe he willingly doth those things which the lawe requireth Therefore the law cannot accuse or condemne those that beleue in Christe In deede the law troubleth and terrifieth our consciences but Christ appreheÌ„ded by Faith vanquisheth it with all his terrours threatnings To them therefore the lawe is vtterly abolished and hath no power to accuse them for they doe that of their owne accord which the law requireth They haue receaued the holy Ghost by Faith who wil not suffer them to be idle Although the flesh resist yet doe they walke after the spirite So a Christian accomplisheth the law inwardly by Faith for Christ is the perfection of the lawe vnto righteousnes to all that doe beleue outwardly by workes and by remission of sinnes But those which performe the workes or desires of the flesh the law doth accuse and condemne both ciuily and spiritually Verse 24. For they that are Christes haue crucified the flesh vvith the affections and lustes thereof This whole place concerning workes sheweth that the true beleuers are no hypocrites Therfore let no man deceaue him selfe For whosoeuer sayeth he pertaine vnto Christe haue crucified the flesh with all the vices and lustes thereof For the Sainctes in as much as they haue not yet vtterly put of the corrupt and sinnefull flesh are enclined to sinne and doe neither feare not loue God so perfectly as they ought to doe Also they be prouoked to anger to enuie to impatiencie to vncleane lusts and such like motions which notwithstanding they accomplish not for as Paule here sayeth they crucifie the flesh with all the affectioÌ„s and lusts therof Which thing they do not onely when they represse the wantonnes of the flesh with fasting and other exercises but also as Paule sayd before when they walke according to the spirite that is when they being admonished by the threatnings of God wherby he sheweth that he will seuerely punish sinne are afeard to commit sinne Also when they being armed with the word of God with faith and with prayer doe not obey the lustes of the flesh When they resist the flesh after this maner they naile it to the crosse with the lustes and desires thereof so that although the flesh be yet aliue yet can it not performe that which it would doe for as much as it is bound both hand and foote and fast nailed to the crosse The faithfull then so long as they liue here doe crucifie the flesh that is to say they feele the lusts therof but they obey them not For they being furnished with the armour of God that is with Faith hope and the sword of the spirite doe resist the flesh and with these spirituall nailes they fasten the same vnto the crosse so that it is constrained to be subiect to the spirite Afterwardes when they die they put it of wholy and when they shall rise againe from death to life they shall haue a pure and vncorrupt flesh without all affections and lustes The sixth Chapter If vve liue in the spirite let vs also vvalke in the spirite THE Apostle reckened before amongst the workes of the flesh heresie and enuie and pronounced sentence against those which are enuious and which are authors of Sectes that they should not inherite the kingdom of god And now as if he had forgotten that which he sayd a litle before he againe reproueth those which prouoke and enuie one an other Why doth he so was it not sufficient to haue done it once In deede he doth it of purpose for he taketh occasion here to inueigh against that execrable vice of vaineglory which was the cause of the troubles that were in all the churches of Galatia and hath bene alwayes most pernicious and hurtful to the whole Church of Christe Therefore in his Epistle to Titus he would not that a proud maÌ„ should be ordained a Bishop For Pride as Augustine truly saith is the mother of all heresies or rather the headspring of all sinne and confusion Which thing all histories as well holy as prophane doe witnesse Now vainglory or arrogancie hath alwayes ben a common poyson in the world which the very Heathen Poetes and Hystorigraphers haue alwayes vehemently reproued There is no village wherin there is not some one or other to be found that would be counted wiser and be more estemed then all then rest But they are chiefly infected with this disease which stand vpon their reputatioÌ„ for learning and wisedom In this case no maÌ„ wil yeld to an other according to this saying Ye shall not lightly finde a man that vvill yeelde vnto others the praise of vvitte and skill For it is a goodly thing to see men poynt at one and say this is he But it is not so hurtful in priuate persons no nor in any kind of magistrate as it is in them that haue any charge in the church Albeit in ciuile gouernment specially if it be in great personages it is not onely a cause of troubles and ruines of common weales but also of the troubles and alteration of kingdoms and Empires Which thing the hystories both of the Scripture and prophane wryters doe witnesse But when this poyson creepeth into the Church or spirituall kingdom it can not be expressed how hurtfull it is For there is no contention as touching learning witte beautie riches kingdoms Empires and such like but as touching saluation or damnation eternall life or eternall death Therfore Paul earnestly exhorteth the ministers of the word to flie this vice saying If vve liue in the spirit c. As if he should say If it be true that we liue in the spirite let vs also procede and walke in the spirit For where the spirite is it reneweth men and worketh in them new motions that is to say wheras they were before vaineglorious wrathfull and enuious it maketh them now humble gentle and patient Such men seeke not their owne glory but the glory of God they doe not prouoke or enuie one

world No but with a stout courage I will set my selfe against it and will as well despise and crucifie it as it despiseth and crucifieth me To conclude Paule here teacheth how we should fight against Sathan which not onely tormenteth our bodies with sundry afflictions but also woundeth our hearts continually with his fiery dartes that by this continuance when he can no otherwise preuaile he may ouerthrow our faith bring vs from the truth from Christ namely that like as we see Paule him selfe to haue stoutly despised the world so we also should despise the Deuill the Prince therof with all his force deceits hellish furies and so trusting to the aide and helpe of Christe should triumph against him after this maner O SathaÌ„ the more thou hurtest and goest about to hurt me the more proud and stout I am against thee and laugh thee to scorne The more thou terrifiest me and seekest to bring me to desperation so much the more confidence boldnes I take glory in the middest of thy furies malice not by mine owne power but by the power of my Lord and Sauiour Christe whose strength is made perfect in my weaknes Therfore when I am weake then am I strong On the contrary when he seeth his threatnings and terrours to be feared he reioyceth then he terrifieth more and more such as are terrified already Verse 15. For in Christe Iesu neither circumcision auaileth any thing nor vncircumcision but a nevv creature This is a wonderfull kinde of speech which Paule here vseth when he sayth neither circuÌ„cision nor vncircuÌ„cision preuaileth any thing It may seeme that he should rather haue sayd either circumcision or vncircumcision auaileth somwhat seeing these are two contrary things But now he denieth that either the one or the other do any thing auaile As if he shuld haue said Ye must mount vp higher for circuÌ„cision and vncircuÌ„cision are things of no such importaÌ„ce that they are able to obtaine righteousnes before god True it is that they are coÌ„trary the one to the other but this is nothing as touching christian righteousnes which is not earthly but heaueÌ„ly therfore it coÌ„sisteth not in corporal thiÌ„gs Therfore whether thou be circuÌ„cised or vncircuÌ„cised it is al one thiÌ„g for in Christ Iesu neither the one nor the other auaileth any thing at all The Iewes were greatly offended when they heard that circumcision auailed nothing They easily graunted the vncircuÌ„cision auailed nothing But they could not abide to heare that so much shuld be said of circuÌ„cision for they fought euen vnto bloud for the defence of the law circuÌ„cision The Papistes also at this day do vehemently contend for the maintenaÌ„ce of their traditioÌ„s as touching the eating of flesh single life holy daies such other and they excoÌ„municate curse vs which teach that in Christ Iesu these things do nothing auaile But Paule sayth that we must haue an other thing which is much more excelleÌ„t precious whereby we may obtaine righteousnes before god In Christe Iesu sayth he neither circuÌ„cision nor vncircuÌ„cision neither single life nor mariage neither meate nor fasting do any whit auaile Meate maketh vs not acceptable before god We are neither that better by abstaining nor the worse by eating All these things yea the whole world with all the lawes and righteousnes therof auaile nothing to Iustification Reason and the wisedom of the flesh doth not vnderstand this for it perceiueth not those things vvhich are of the spirit of God. Therefore it will needes haue righteousnes to stand in outward things But we are taught out of the word of God that there is nothing vnder the sonne which auaileth vnto righteousnes before God but Christ only or as Paule sayeth here a new creature Politike lawes mens traditions ceremonies of the church yea and the law of Moises are such things as are without Christe therefore they auaile not vnto righteousnes before god We may vse them as things both good and necessary but in their place and time But if we talke of the matter of iustification they auaile nothing but hurt very much And by these two things Circumcision vncircumcision Paule reiecteth al other things what so euer and denieth that they auaile any thing in Christ Iesu that is in the cause of faith and saluation For he taketh here a part for the whole that is by vncircumcision he vnderstandeth all the Gentiles by circumcision all the Iewes with all their force and all their glory As if he sayd whatsoeuer the Gentiles can doe with all their wisedom righteousnes lawes power kingdomes Empires it auaileth nothing in Christe Iesus Also whatsoeuer the Iewes are able to do with their Moises their law their circumcision their worshippings their temple their kingdom and priesthoode it nothing auaileth Wherefore in Christ Iesu or in the matter of Iustification we must not dispute of the lawes either of the Gentiles or of the Iewes but we must simply pronounce that neither circumcision nor vncircumcision auaileth any thing Are the lawes then of no effect Not so They be good and profitable albeit in their place and time that is in corporall and ciuill things which without lawes cannot be guided Moreouer we vse also in the churches certaine ceremonies and lawes not that the keping of them auaileth vnto righteousnes but for good order example quietnes concord according to that saying Let all things be done comely and orderly But if lawes be so set forth and vrged as though the keping of them did iustifie a man or the breaking thereof did condemne him they ought to be taken away and to be abolished for then Christ loseth his office and his glory who onely iustifieth vs and geueth vnto vs the holy Ghost The Apostle therfore by these words plainly affirmeth that neither circumcision nor vncircumcision auaileth any thing but the new creature c. Now since that neither the lawes of the Gentiles nor of the Iewes auaile any thing the Pope hath done most wickedly in that he hath constrained men to keepe his lawes with the opinion of righteousnes Now a new creature whereby the image of God is renewed is not made by any colour or couÌ„terfaiting of good works for in Christ Iesu neither circumcision auaileth any thing nor vncircumcision but by Christ by whom it is created after the image of God in righteousnes and true holines When workes are done they bring in deede a newe shew and outward appearance wherwith the world the flesh are delited but not a new creature for the heart remaineth wicked as it was before full of the contempt of God infidelitie Therfore a new creature is the worke of the holy Ghost which clenseth our heart by faith worketh the feare of God loue chastity and other christian vertues and geueth power to bridle the flesh to reiect the righteousnes and wisedom of the world

measure in prison more plenteously in death oft Of the Ievves fiue times receiued I fortie stripes saue one I vvas thrise beaten vvith roddes I vvas once stoned I suffered thrise shippevvracke night and day haue I bene in the deepe sea In iourneyings I vvas often in perilles of vvaters in perilles of robbers in perilles of mine ovvne nation in perilles among the Gentiles in perilles in the Citie in perilles in the vvildernes in perilles in the sea in perilles among false brethren c. These be the true markes and imprinted signes of which the Apostle speaketh in this place The which we also at this day by the grace of God beare in our bodies for Christes cause For the world persecuteth killeth vs false brethren deadly hate vs SathaÌ„ inwardly in our heart with his fiery dartes terrifieth vs and for none other cause but for that we teach Christ to be our righteousnes life These markes we choose not of any deuotion neither do we gladly suffer them but because the world and the Deuill do lay them vpon vs for Christes cause we are compelled to suffer them and we reioyce in spirite with Paule which is alwayes willing glorieth and reioyceth that we beare them in our body for they are a seale and most sure testimonie of true doctrine and faith These things Paule spake as I shewed afore with a certaine displeasure and indignation Verse 18. Brethren the grace of our Lord Iesus Christe be vvith your spirite Amen This is his last farewell He endeth the Epistle with the same wordes wherewith he began As if he sayd I haue taught you Christ purely I haue entreated you I haue chidden you and I haue lette passe nothing which I thought profitable for you I can say no more but that I heartely pray that our Lord Iesus Christe would blesse and encrease my labour and gouerne you with his holy spirite for euer Thus haue ye the exposition of Paules Epistle to the Galathians The Lord Iesus Christ our iustifier and Sauiour who gaue vnto me the grace and power to expound this Epistle and to you likewise to heare it preserue and stablish both you and me which I most hartely desire that we daily growing more and more in the knowledge of his grace and Faith vnfained may be found vnblameable and without fault in the day of our redemption To whom with the father and the holy Ghost be glory world without end AMEN 1. TIMOT 1. Vnto the King euerlasting immortall inuisible vnto God onely vvise be honour and glory for euer and euer AMEN FINIS Samuul 1. Esay 41. 1. Cor. 1. Hereof reade more in the Apologie of the church of England and in the booke of monuments fol. 992. Col. 2. Rom. 4. Iac. 2. Mar. 1. Mat. 3. Gen. 3 vers 2. Genes 4. Genes 6. 2. Peter 2.5 Genes 10.6 c. 1 Actes 14. Actes 7 5â— The church of the Gentiles 1. Cor. 2.1 1. Cor. 1.30 The argument of iustificatioÌ„ very necessary and diligently to be handled The rage of Sathan a sure argumeÌ„t that the day of iudgemeÌ„t is at hande The outrages of the Anabaptistes The Deuill troubleth not those that are buried and dead in sinne but especially those that are godly and hate sinne Genes 3 ver 15. For vvhose cause specially Luther setteth forth this vvorke and vvho they be that onely vnderstand this doctrine The dignitie of Gods vvord and the sacraments depend not vpon the vvorthines or vnvvorthines of the minister Iudges â—5 4. 1. Timot. 1 1â— Eccles 11 4. Psal. 121.4 The Churche shall neuer be quiet in this vvorld Vnderstande this of pestileÌ„t Libertines vvhich vvould vtterly take avvay the lavv al feare of god and the ministerie of his vvord Osea 4 4. Mich. â— 6. An exhortatioÌ„ to ministers 1. Cor. 11 19. 2. Cor. 6 15. Genes 3 5. 2. Cor. 1.12 Hovve many kindes of righteousnes there are Christian righteousnes The righteousnesse of faithe aptlye called the passiue righteousnes because it coÌ„sisteth in suffering receauing like as the righteousnes of the lavv is called th' actiue righteousnesse because it coÌ„sisteth in doing vvorking The infirmitie of man in teÌ„ptations The lavve can not comfort vs in afflictions The lavve is not giuen to a righteous maÌ„ but to the lavvlesse and disobedient Tit. 1 9 Rom. 3 20. Rom. 6 14. Rom. 10 4. Galat. 3 24 Po. 1 1â— Good vvorkes not forbiddeÌ„ ChristiaÌ„ righteousnesse not vvroughte by vs but vvrought in vs 1. Cor. 15.49 VVe caÌ„ do nothing for the obtaining of ChristiaÌ„ righteousnesse Io. 16 10. Heb. 1 3. 1. Cor. 1 30. Heb. 4.15 Rom. 4 15. 1. Io. 5 18. 1. Iohn 5.18 Rom. 1. vers 19.20.21 c. The drifte of the Apostle in the Epistle to the GalathiaÌ„s See vvhat vve fal into vvhen vve neglecte this doctrine or vvant true zeale to aduaÌ„ce the same 1. Cor. 1.30 Heb. 7.25 Rom. 4. 15. 1. Cor. 6.19 The occasioÌ„ of vvryting this Epistle to the Galathians The Deuil hateth the gospel stirreth vp vvicked meÌ„ against it The doctrine of the gospell The accusatioÌ„s vvhervvith the vvorlde chargeth the gospell The effectes of the gospell Coloss 1. ver 1â— The authority of the false Apostels Io. 8. Rom. 4 4.5.6 Math. 7 ver 22 The argument of the papistes against vs. VVith hovve greate constaÌ„cie S. Paule defendeth his vocation and authoritie against the false Apostles The summe of the tvvo first chapters Galat. 5. The minister of God must be sure of his calling The glorying of S. Paule necessary and holy Rom. 11.13 The Preachers are to be receaued as messengers from God by vvhose ministerie God himselfe speaketh The calling of the Apostles 1 Cor. 10.28 Ephes 4.11 VVho be Apostles Actes 1.24.25 The calling of Mathias Actes 9.15 The Apostles sainctes Math. 27 5. They vvhich be not called do kil and destroy The certaintie of calling VVhat daunger they be in vvhich haue no lavvfull calling VVhy Paule exalteth his calling so in euery place The profite of extolling our calling A holy pride The summe of the Epistle to the GalathiaÌ„s Math. 12.34 VVhat Paule goeth about in this Epistle Rom. 4.24.25 The victorie of Christ is ours 1. Cor. 15.57 Iohn 11.25 VVhy he saith and all the brethern These fantasticall spirites flie the crosse and therfore betake them selues to such places vvhere they may liue at ease The condition of all godly preachers The coÌ„fort of faithfull teachers laboring vnder the crosse 1. Cor. 2 9. The constant faith of Luther 1 Pet. 5 4. The vvord sacramentes are not polluted by our vngodlines The seat of Antichrist 2. Thes 2.4 The churche dispersed through the vvorld Grace Peace The article of of iustificatioÌ„ is continually to be beaten into our heds The greeting of the Apostle straunge and vnheard of to the vvorld Sinne. Conscience The doctrine of Christians Grace Peace Sinne is not released but by grace alone The vvorld knovveth not the doctrine of true godlines Onely by grace is the conscience

they had plaÌ„ted Rudiments or elements are called the priÌ„ciples and first beginning of any thing and so the lavve is but as an A. B.C in respect of the Gospel Rom 4.15 VVhen the lavv is vveake and beggerly and vvhen it is strong and mightie Rom. 10.2.3 VVhen the lavve is a vveake and beggerly rudiment The more a man seeketh to be iustified by the lavve the more he is drovvned in sinnes Ephes 2.3 Actes 15 1â— Luke 5.43 Of the vvomaÌ„ vvhich vvas diseased vvith the bloudie issue The conscieÌ„ce is neuer quieted through vvorkes VVhat profite Monks haue by their religion Luke 18.13 A liuely description of al the religious hypocrites in the kingdom of Antichrist The Fable is this that a dogge svvimming ouer the vvater vvith a pece of flesh in his mouth let the flesh goe and snatched at the shadovve vvhich appeared in the vvater Falling avvay from the Gospell is very easie They that are not tried vvith afflictions and tentations neuer feele the povver of the vvord of god Math. 7.15 Paules maner of speech If the lavve of God be vveak and not able to obtaine righteousnes much more the Popes traditions 1 Thes 2. â— The Popes triple crovvn To fall from the grace of God. VVhat iudgemeÌ„t they geue of the lavve that knovv not Christe The thundrings of Luther against the Pope and his lavves 1. Timot. 1. â— Galath 3.19 1. Timot. c. 7. The doctrine of the false apostles The holy dayes of the Ievves Galath 5.2 Coloss 2.16 Luke 17.20 The fatherly affection of Paul tovvards the GalathiaÌ„s VVhat this vvord to labour iâ— vaine importeth The Apostle novv speketh them faire vvhom before he did sharply chide A right patern of a godly pastour Galath 6.1 The frute of souÌ„d doctrine The agrement of mindes is broken by vvicked doctrine They vvhich fall froÌ„ sound doctrine become vvorse theÌ„ they vver before The conditioÌ„ of the Apostles The Anabaptists bragge altogether of the spirite of illuminations reuelatioÌ„s Falling from Faith is easie Galath 4.20 He mitigateth his former sharpe chiding The Master The Father Chastisement necessary and profitable Heb. 12.11 The Phisitian The stripes of a friend are better then the kisses of an enemie An obiection He praiseth the GalathiaÌ„s because they vvere not offended vvith his vveaknes The commendation of the Galathians VVhat the infirmitie of the flesh is after Ieromes opinion The iudgemeÌ„t of the fathers vvhen the church vvas in prosperitie Marke that vvhen the church began to grovve in honour and vvealth of the vvorld it decreased in vertue knovvledge and other spirituall giftes vvhich before it possessed VVho they are that best vnderstaÌ„d the Scriptures VVhat the vveaknes of the flesh is vvhich Paule speaketh of 2. Corin. 12.9.10 2. Cor. 11.23.24.25 2. Cor. 12.9.10 2. Cor. 2.14 The povver of the spirite in Paule Math. 11.6 Psal. 21.7 The spirituall tentations of Paule 2. Cor. 12.7 2. Cor. 7.5 The sorovv of spirite in the Apostles Philip. 2.27 Iohn 17. â— Luke 4.32 Psal. 22.6.15 The praise of the Galathians Luke 1.48 Heretikes vvrest things that are spoken vvell to an euill meaning The name of Luther odious Truth procureth hatred Rom. 16.18 1. Timot. 2.4 Math. 7.15 Paule ansvvereth here to an obiection that might be made against him Zeale 2. Reg. 19 1â— The simple are deceaued by the pretence and fained zeale of heretikes A good zeale an euill zeale The zeale of the false apostles Math. 7.15 Many euils folovved Paules doctrine notvvithstanding that it vvas godly and holy Actes 24.5 Actes 16.20.21 The Ievves imputed all euils to the doctrine of the Apostles Actes 5.29 Rom. 9.3 The Apostles vvere the beholders of great euils not vvithout their great griefe The consolation of Paule Rom. 1.16 1. Cor. 1.23 Math. 11.6 Math. 15.14 All the troubles vvhich are at this day the vvorld layeth vnto Luthers charge Offence takâ— Math. 15.14 Actes 4.31 Acts. 2.21.36 Actes 2.36 Actes 4.12 The coÌ„plaints of the aduersaries against the doctrine of the gospell Iohn 11.48 The Papistes iustifie their ovvne horrible sinnes and condemne our good deedes Math. 15.14 Apoc. 22.11 1. Thes 1.8 The Deuil defaceth the gospell vvith infinite offences Luke 11.21.22 Iob. 40.16 1. Pet. 5.8 Zelous spirits vvithous knovvledge are the authors of Sectes Iohn 8.44 Math. 7.15 The zeale of the spirit and the zeale of the flesh A liuely picture of a faith full pastor The Apostles are parents The forme of a Christian minde and hovv it is gotten 1. Cor. 4.15 1. Cor. 3.3 The forme of Christe Galath â— 13 Coloss 3.10 VVho be like to God. Ephes 4.24 Philip. 2 5â— An Epistle or letter is a dead messenger The true affections of an Apostle The vse of allegories and similitudes Hovv Paule handleth allegories Origen and Hierom. VVhy Paule calleth the booke of Genesis the lavv Iohn 15.25 Psal 35.19 Abrahams tvvo sonnes Ismael vvas a sonne after the flesh and Isaack after the promise An obiection The ansvver Both Isaack Ismael vvere the children of one father Genes 16.2 Sara had hard the promise of God as coÌ„cerning the sede but she vvaiteth not gods appoynted time Sara resigneth vp her right Gen. 16.1.2 c. The humilitie of Sara Ismael the sonne of Abraham accordiÌ„g to the flesh * That is sayd to be done at aduenture or by chaunce vvhereof man knovveth not the cause although vnto God it be foreknovvne and appoynted Rom. 9.8 Abraham hath tvvo sortes of children VVho be the true sonnes of Abraham Note this coÌ„cerning the mother Genes 17.19 The mother the sonne are expresly named An allegorie is that vvherby one thing is spoken and an other thiÌ„g is meant VVhat accouÌ„t is to be made of allegories * They are called tvvo couenaunts one of the olde another of the nevv testameÌ„t although in very deede they are not tvvo but are so called in respect of the times Abraham is a figure of God. Tvvo sortes of people Tvvo testaments Sina Agar Hermon Agar brought forth a sonne not an heire but a seruauÌ„t Sina brought vnto God a sonne but a carnal people Psal. 147.19 The people of the lavve Rom. 10.5 The promises of the lavve the gospell The promises of God in the lavv are conditionall Deut. 26.1 c. Hovv the Ievves toke the promises of God. The Ievves persecuted the Prophets The lavv bringeth forth bondmen or bondseruauÌ„ts The lavv maketh not heires neither doth it iustify The earthly Ierusalem perteineth to Agar That vvhich vvas ordained in Sina vvas kept in Ierusalem It is not for euery man to dally vvith allegories Tvvo Ierusalems an heauenly and an earthly Sara the heauenly Ierusalem The earthly Ierusalem destroyed The citie of the lavv The earthly Ierusalem in bondage Ierusalem had a corporall kingdom for a time VVho are the citizens of the church Aboue The church triumphant militant Philip. 3.20 Ephes 1.3 The earthly and heauenly blessing The heauenly blessing The interpretation of the Monkes The foure senses of the scripture according to the Papistes

The heauenly Ierusalem vvhich is yet vpon earth The heauenly Ierusalem is set against the earthly not locally but spiritually The spirituall Ierusalem dispersed thorovv out the vvhole vvorld The Church begetteth children by teaching Isaac is heir through the promise Genes 17.19 Ephes 4.13 Esay 54.1 Esay 54. The song of Anna. 1. Sam. 2.4.5 The differeÌ„ce betvvixt the sinagoge and the church Iohn 8 3â— Iohn 3.18 1. Timot. 4.1 The teachers of the lavve gender bond-seruaunts Reason is taken vvith hypocrisie The church seemeth to be barren 1. Cor. 1.18 The Gospell hath but fevv disciples Actes 21.22 Hovv many yeares dayes times haue our Papistes appoynted vvhen the gospel should be ouerthrovne and they receaue their idolatrous Masse other abhominations againe The church in heauines The church barren before the vvorld The people of grace The difference betvvixt the lavv and the gospell The people of grace vvithout the lavve and the people of the lavv vvithout grace The lavve is abolished to all christians Esay 54.1 The church is barren and forsaken before the vvorld The childreâ— of the bondvvomaÌ„ vvith their mother are cast out of the house Rom. â— 4.5.6 Math. 10.12 The people of the lavv laborious and painfull The vvhole lavv is abolished A godly man feeleth the terrours of the lavve but by faith in Christ he is comforted Rom. 3.1 Iohn 3.36 The lavve hath no povver ouer a hose that beleue 1. Cor. 1.30 Galath 3.13 The outvvard abolishment of the lavve The gospell doth not release vs from all lavves * He speaketh of such gouernment as God hath appoynted vvhich no priuate man may conteÌ„ne vvith out the brâ—ch of conscience 1 Pet. 2.13.14 Rom. 13 5. The ceremonies of Moses lavv doe not bind vs much lesse the ceremonies of the Pope 1. Cor. 14.40 Tvvo things to be taken hede of in the keping or coÌ„maunding of ceremonies the offence of the vveake the pernicious opinion of merite The church is barren * No spirituall birth vvhich is vvrought by the vvord and spirite of God. * That is their regeneration in Christe by Faith and the holy Ghost Ioh. 8.37.40.42 Of children some be as Ismael some as Isaac The children of the promise The iudgemeÌ„t of the vvorld concerning the gospell VVhat the faithfull must be content to be called in this vvorld Iohn 16.2 VVhat folovved the preaching of the Gospell Psal. 2.2.3 Psal. 2.2.3 Psal. 2.4 The blindnes of the aduersaries Iohn 16.2 Rom. 9.1 Luke 9.26 Paule a pestiferous felovv Actes 17.6.7 Actes 24.3 Actes 16.20 Luke 11 21.2â— Luke 12.49 Hovv Christ comforteth him selfe against the euils that shuld folovv his preaching 2. Cor. 4.4 * He meaneth the Deuill Iob. 41.14.22 The faithfull see infinite profites by the Gospell Psal. 91.13 The article of iustification comforteth vs against al sclaÌ„ders and tentations 1. Cor. 2.12 The vvorld caÌ„ not but be offended at the preaching of the Gospel VVhy our aduersaries doe condemne vs. Greefe after the flesh and glory after the spirite Rom. 5.3 Gene. 21.9 The expositioÌ„ of the Ievves VVhat maner of man Ismael vvas Ismael vvould be preferred before Isaac for tvvo causes Ismael alvvayes persecuteth Isaac The spirituall persecution The Deuil persecuteth the church by violence subteltie Ephes 6.16 The spirituall and corporall persecution of the godly Iohn 1.44 1. Cor. 11.19 False brethreÌ„ at the first are frendes but aftervvardes they become most deadly enemies The brethern borne after the flesh must persecute the brethern that are borne after the spirit Psal. 41.9 The true doctrine of the gospel is the cause of persecution Christe comforteth his against the hatred and persecutions of the vvorld Iohn 15.19 Math. 10.24 Iohn 15.20 The name of Christe is the cause vvhie the vvorld rageth against the godly Iohn 16.33 Christ remaineth king and conquerour though the gates of hell fight against him Gen. 21 2â— Gen. 21.11 God coÌ„firmed the sentence of Sara Gen. 21.12 The sentence pronounced against the Ismalites is effectuall c. The vaine hope of hypocrites in condemning others The children of the bondvvoman haue no inheritaÌ„ce vvith the children of the freevvoman Iohn 10.35 The vineyard shal be let out to other husbandmen They that are borne of the bondvvoman are borne seruaunts of the lavve The Pope and all that seeke righteousnes by vvorkes are children of the bondvvoman Philip. 3.19 The vvorld embraceth the righteousnes of vvorks and condemneth the righteousnes of Faith. A comparison of the old Papacie and of the Papacie at this day The Iusticiaries make such a shevv of holines as if they vvere angels and no men Coloss 2. â—â— The contemplatiue life of Monkes and such other vvhich sequestred themselues froÌ„ the vvorld and all vvorldly affaires The deuotion and discipline of the old Poperie No holines of life can be set against Gods iudgement The Papistes at this day do not defend their vvicked life but their doctrine The Papists diuide the Gospell into precepts and couÌ„sels The precepts they are bouÌ„d to kepe say they but not the counsels and therfore if they kepe them it is a vvorke of superogation that is more then nedeth Bernards confession Phil. 3.9 The children of the bondvvoman are vnder the lavv The children of the bondvvoman shall at length be cast out Math. 25.29 Christian libertie Rom. 9.23 Paule trieth euery vvay to kepe the Galathians in the liberty of the Gospell 1. Pet. 5.3 â— The godly must staÌ„d fast that they lose not their libertie in Christe Satan deadly hateth the light of the Gospell The freedome of the Papists The fleshly libertie The Anabaptists and Libertines vvill be free to doe vvhat they list Freedom from the vvrath of God to come To haue God fauourable vnto vs for Christes sake is an incomprehensible freedome 1. Cor. 15.41.43.44 Freedom from the lavv sinne and death c The fruites of Christian liberty are not easily felt and laid hold of in tentations A remedy against the terrours of the minde in tentations Esay 54.8 Luke 11 28. Iohn 13.17 Christian libertie Liberty is frely geuen vnto vs for Christes sake Iohn â— 36 Math. 9. â— Iohn 5.24 Hypocrites bragge of God. Actes 15. â—0 Actes 10.43 The lavve is a yoke of bondage Galat. 4.10 Thei that seke righteousnes by the lavve are compared to oxen tied to the yoke No greater bondage then the bondage of the lavve VVho be the Deuils Martyrs Iohn 16.23 The corporall libertie of the Papistes This may truely be said also of our Libertines and carnal gospellers at this day Galath 6.6 The iudgemeÌ„t of the godly touching all doctrines religions and ceremonies VVho they be to vvhom Christ is vnprofitable Nothing is more hurtfull then the doctrine of mens traditions vvorkes Coloss 2.3 Coloss 2.9 The lavve of God the yoke of bondage Good vvorks are not condemned but confidence in good vvorks is coÌ„demned Reuel 12.10 VVhat vve must ansvver the Deuill vvhen he accuseth and tempteth vs. The true picture of Christ Math. 12.20 Esay 42.3 Math.

require to all manner of burdens and daungers of this present life because he knoweth that this is the will of God that this obedience is acceptable vnto him Thus farre as concerning the argument of this Epistle which S. Paule hath taken in hand to entreate of taking occasion of false teachers which had darkened this righteousnes of faithe amongst the Galathians against whom he commendeth his authority and office The first Chapter Verse 1. Paule an Apostle not of man neither by man but by Iesus Christ and God the father vvhich hath raised him from the dead NOwe that we haue declared the argument and summe of this Epistle to the Galathians we thinke it good before we come to the matter it selfe to shewe what was the occasion that S. Paule wrote this Epistle He had planted among the Galathians the pure doctrine of the gospell and the righteousnesse of faith but by and by after his departure there crept in certaine false teachers which ouerthrew all that he had planted and rightly taught among them For the Deuill can no otherwise doe but furiously impugne this doctrine with all force and subteltie neuer resteth whilest he seeth one sparke therof remaining We also for this onely cause that we preach the gospel do suffer of the world the deuill his ministers bothe on the left hand and on the right all the mischeefe that they can worke against vs. For the gospell is such a doctrine as teacheth a farre higher matter then is the wisedome righteousnes and religion of the world that is to say free remission of sinnes through Christ c. It leaueth these things in their degree to be as they are and commendeth them as the good creatures of god But the world preferreth these creatures before the creator and moreouer by them would put away sinne be deliuered from death deserue euerlasting life This doth the gospel condemne Contrariwise the world can not suffer those things to be condemned which it most esteemeth and best liketh of and therfore it chargeth the gospel that it is a seditious doctrine and full of errors and that it ouerthroweth common wealthes countreis dominions kingdomes and Empires and therfore offendeth both against God the Emperour abolishâ—â—h lawes corrupteth good manners and setteth all men at libertie to doe what they list Wherfore the world in his moste feruent zeale and high seruice of God as to him it seemeth persecuteth this doctrine and abhoreth the teachers and professors therof as the greatest plague that can be in the whole earth Moreouer by the preaching of this doctrine the deuill is ouerthrowne his kingdome is destroyed the lawe sinne and death wherwith as most mightie and inuincible tyraunts he hath brought all maÌ„kinde in subiection vnder his tyrannie are wrested out of his handes Brefely his prisoners are translated out of the kingdome of darknes into the kingdome of light libertie Should the deuill suffer all this Should not the father of lies employ all his force and subtile policies to darkeÌ„ to corrupt and vtterly to roote out this doctrine of saluation and euerlasting life In deede S. Paule coÌ„plaineth in this and all other his Epistles that euen in his time the deuill shewed him selfe a cuÌ„ning workeman in this businesse We thought good to shewe heere by the way that the gospell is such a doctrine as condemneth all manner of righteousnes and preacheth the onely righteousnes of Christ and to them that embrace the same it bringeth peace of conscience and all good thinges and yet notwithstanding the world hateth and persecuteth it most bitterly I said that the occasion why S. Paule wrote this Epistle was for that by and by after his departure false teachers had destroyed those thinges among the Galathians which he with long and greate trauel had builded And these false Apostles being of the circumcision secte of the Phariseis were men of great estimation and authoritie which bragged among the people that they were of that holy chosen stock of the Iewes that they were Israelites of the seede of Abraham that they had the promises and the fathers and finally that they were the ministers of Christ and the Apostles schollers with whom they had bene conuersant had seene their miracles and perhaps had also wrought some signes or miracles them selues For Christ witnesseth that the wicked also doe worke miracles Moreouer these false Apostles by all the crafty meanes they could deuise defaced the authority of S. Paule saying Why doe ye so highly esteeme of Paule why haue ye him in so great reuerence Forsoth he was but the last of all that were conuerted vnto Christ But we are the disciples of the Apostles were familiarly conuersant with them We haue seene Christ working miracles heard him preache Paule came after vs and is inferior vnto vs and it is not possible that God should suffer vs to erre which are of his holy people the ministers of Christ and haue receaued the holy Ghost Again we are many and Paule is but one and alone who neither was conuersant with the Apostles nor hath seene Christ yea he persecuted the church of Christ a great while Would God thinke ye for Paules sake onely suffer so many churches to be deceaued When men hauing such authoritie come into any countrey or citie by and by the people haue them in greate admiration and vnder this coulour of godlines religion they doe not onely deceaue the simple but also the learned yea and those also which seeme to be somewhat confirmed in the faith especially when they bragge as these did that they are the ofspring of the Patriarks the ministers of Christ the Apostles scollers c. Euen so the Pope at this day when he hath no authoritie of the scripture to defend him selfe withal vseth this one argument contenually against vs The church the church Thinkest thou that God is so offended that for a few heretikes of Luthers secte he will cast of his whole church Thinkest thou that he would leaue his church in error so many huÌ„dreth yeres And this conclusion he chiefly standeth vpon that the church can not be ouerthrowne Now like as many are moued with this argument at this day so in Paules time these false Apostles through greate bragging and setting forth of their owne praises blinded the eies of the Galathians so that Paule lost his authoritie among them his doctrine was brought into suspition Against this vaine bragging and boasting of the false Apostles Paule with greate constancie boldnes setteth his apostolical authority highly coÌ„mending his vocation defending his ministery And although elswhere he neuer doth the like he will not geue place to any no not to the apostles them selues much lesse to any of their schollers And to abate their pharisaical pride and shameles boldnes he maketh mention of the history done in Antiochia where he withstode Peter himselfe Besides this

righteousnes in deede Paule setteth against the righteousnes of the law As if he sayd Be it so that the law is an heauenly doctrine and hath also his glory yet notwithstanding it loued not me nor gaue it selfe for me yea it accuseth me terrifieth me and driueth me to desperation But I haue now an other which hath deliuered me from the terrours of the law sinne and death and hath brought me vnto libertie the righteousnes of God and eternall life who is called the sonne of God to whom be praise and glory for euermore Faith therefore as I haue said embraceth and wrappeth in it selfe Christ Iesus the sonne of God deliuered to death for vs as Paule here teacheth who being apprehended by faith geueth vnto vs righteousnes and life And here he setteth out most liuely the Priesthode and offices of Christ which are to pacifie God to make intercession for sinners to offer vppe him selfe a sacrifice for their sinnes to redeme to instruct and to comfort them Let vs learne therefore to geue a true definition of Christ not as the Scholedoctours do and such as seeke righteousnes by their owne workes which make him a new law-geuer who abolishing the olde lawe hath established a newe To these Christ is nothing else but an exactor and a tyranne but let vs define him as Paule here doth namely that he is the sonne of God who not for our desert or any righteousnes of ours but of his owne free mercie offered vppe him selfe a sacrifice for vs sinners that he might sanctifie vs for euer Christ then is no Moses no exactor no geuer of lawes but a geuer of grace a Sauiour and one that is full of mercie briefly he is nothing else but infinite mercie and goodnes freely geuen and bountifully geuing vnto vs And thus shall you paint out Christ in his right coloures If you suffer him to be painted out to you any otherwise then thus when tentation and trouble cometh you shall soone be ouerthrowne Nowe as it is the greatest knowledge and cunning that Christians caÌ„ haue thus to define Christ so of all things it is the most hardest For I my selfe euen in this great light of the Gospell wherein I haue bene so long exercised haue much a doe to hold this definition of Christ which Paule here geueth So depely hath this doctrine and pestilent opinion that Christ is a lawgeuer entred in me euen as it were oyle into my boanes Ye yong men therefore are in this case much more happie then we that are olde For ye are not infected with these pernicious errours wherein I haue bene so nusled and so drowned euen from my youth that at the very hearing of the name of Christ my heart hath treÌ„bled and quaked for feare for I was perswaded that he was a seuere iudge Wherefore it is to me a double trauaile trouble to correct and reforme this euill First to forget to condemne and to withstand this olde grounded errour that Christ is a lawgeuer and a Iudge for it often returneth and plucketh me backe Then to plant in my heart a new a true perswasion of Christ that he is a iustifier a Sauiour Ye I say that are yong may learne with much lesse difficultie to know Christ purely and sincerely if ye will. Wherfore if any man feele him selfe oppressed with heauines and anguish of heart he must not impute it vnto Christ although it come vnder the name of Christ but vnto the Deuill who oftentimes cometh vnder the colour of Christ and transformeth himselfe into an Angell of light Let vs learne therefore to put a difference betwene Christ and a lawgeuer not only in word but in practise in deede also that when the Deuil shal come vnder the shadow of Christ shal go about to trouble vs vnder his name we may know him not to be Christ but a very feend in deede For Christ when he cometh is nothing else but ioy and sweetenes to a trembling and broken heart as here Paule witnesseth who setteth him out with this most sweete louing title when he saith vvhich loued me and gaue him selfe for me Christ therefore in very deede is a louer of those which are in bitternes of minde sinne death and such a louer as gaue him selfe for them who is also our high priest that is to say a mediatour betwene God vs wretched sinners What could be sayd I pray you more sweete or comfortable to the poore afflicted conscience Now if these things be true as they are in deede most true or else the Gospell must be nothing else but a fable then are we not iustified by the righteousnes of the lawe and much lesse by our owne righteousnes Read therefore with diligent attention and with great vehemencie these wordes Me and for me and so practise with thy selfe that thou maist well conceaue and print this Me in thy heart and applie it vnto thy selfe with a stedfast faith not doubting but thou art of the number of those to whom this Me belongeth Also that Christ hath not onely loued Peter and Paule and geuen him selfe for them but that the same grace also which is comprehended in this Me doth as well pertaine and extend vnto vs as vnto them For as we can not denie but that we are all sinners and are constrained to say that through the sinne of Adam we were all lost were made the enemies of God subiect to the wrath and iudgement of God and giltie of eternall death for this doe all terrified heartes feele and confesse and more in deede then they should do so can we not denie but that Christ died for our sinnes that he might make vs righteous For he died not to iustifie the righteous but the vnrighteous and to make them the children of God and inheritours of all spirituall heauenly gifts Therfore when I feele confesse my selfe to be a sinner through Adams traÌ„sgression why should I not say that I am made righteous through the righteousnes of Christ especially wheÌ„ I heare that he loued me gaue himselfe for me This did Paule most stedfastly beleue therfore he speaketh these wordes with so great a vehemencie and full assurance Which he graunt vnto vs in some part at the least who hath loised vs and geuen him selfe for vs. Verse 21. I doe not abrogate or reiect the grace of God Now he prepareth a way to the second argument of this epistle And here ye must diligently consider that to seeke to be iustified by the workes of the law is to reiect the grace of god But I pray you what sinne caÌ„ be more execrable or horrible then to reiect the grace of God and to refuse that righteousnes which cometh by Christ It is enough and to much already that we are wicked sinners and transgressours of all the commaundements of God and yet we commit moreouer the most execrable sinne of all sinnes in that

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