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 mā to the promise of grace and maketh the same sweete cōfortable 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 hāmer 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 tyrānie 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 thē 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 cōstraine 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 begā 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 Whē 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
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 frō 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 cā folow their words say as they say perswading themselues that they perfectly vnderstand the matter of iustification But whē 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 dānable 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 Sathā And as many as cleaue vnto him cōfirme his abhominatiōs 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 lōg time that these lawes ought to be kept as necessary to saluatiō 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 ordinaūces 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
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 suā 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 cōforting 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
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 thē 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 cōscience 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 cōscience 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 ignorāt 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 cōming 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
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 cōmaundemēt 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 cōstraine those swine which runne headlong into all licentiousnes dissolutenes of the flesh to helpe other mē 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 mā 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 Cōtrariwise 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
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 cōtemplation of Christ of grace of iustificatiō 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 cōpassed on euery side whē 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
example the Monke imagineth thus These works which I doe please god God will regard these my vowes and for them will saue me The Turke saith If I keepe the things that are commaunded in the Alcoran God will accept me and geue me euerlasting life The Ievve thinketh thus If I kepe those things which the law commaundeth I shall finde God mercifull to me and so shall I be saued So also a sort of fond heades at this day bragging of the spirite of reuelations of visions and such other monstrous matters I wote not what doe walke in wonders aboue their reaches These new Monkes haue inuented a new crosse and new workes and they dreame that by doing them they please god To be briefe as many as know not the Article of Iustification take away Christ the mercy seat and will needes comprehend God in his maiestie by the iudgemēt of reason and pacifie him with their workes But true Christian diuinitie as I geue you often warning setteth not God forth vnto vs in his maiestie as Moises and other doctrines do It commaundeth vs not to search out the nature of God but to know his will set out to vs in Christ whom he would haue to take our flesh vpon him to be borne and to die for our sinnes and that this should be preached among all nations For seeing the world by wisedom knew not God in the wisedom of God it pleased God by the foolishnes of preaching to saue thē that beleue 1. Cor. 1. Wherfore when thy conscience standeth in the conflict wrastling against the law sinne and death in the presence of God there is nothing more daungerous then to wander with curious speculatiōs in heauen and there to search out God in his incomprehensible power wisedom and maiestie how he created the world and how he gouerneth it If thou seeke thus to comprehend God and wouldest pacifie him without Christ the Mediator making thy workes a meane betweene him and thy selfe it can not be but that thou must fall as Lucifer did and in horrible despaire lose God and altogether For as God is in his owne nature vnmeasurable incomprehensible and infinite so is he to mans nature intolerable Wherfore if thou wouldest be in safetie and out of perill of conscience and saluation bridle this climing and presumptuous spirite and so seke God as Paule teacheth thee 1. Cor. 1. We sayth he preach Christ crucified a stumbling blocke vnto the Ievves and foolishnes vnto the Grecians but vnto thē vvhich are called both of the Ievves and Grecians vve preach Christ the povver of God the vvisedom of God. Therfore begin thou there where Christ began namely in the wombe of the virgin in the maunger at his mothers breasts c. For to this ende he came downe was borne was conuersant among men suffered was crucified and died that by all meanes he might set forth him selfe plainly before our eies and fasten the eies of our hartes vpon him selfe that he therby might keepe vs from climing vp into heauen and from the curious searching of the diuine maiestie Whensoeuer thou hast to doe therefore in the matter of iustification and disputest with thy selfe howe God is to be found that iustifieth and accepteth sinners where and in what sort he is to be sought then knowe thou that there is no other God besides this man Christ Iesus Embrace him and cleaue to him with all thy hart setting aside all curious speculations of the diuine maiestie For he that is a searcher of Gods maiestie shal be ouerwhelmed of his glory I knowe by experience what I say But these vaine spirites which so deale with God that they exclude the Mediatour beleue me not Christ him selfe saith I am the vvay the truth and the life No man commeth to the father but by me Therefore besides this way Christ thou shalt finde no way to the father but wandering no veritie but hypocrisie and lying no life but eternall death Wherefore marke this well in the matter of iustification that when any of vs all shall haue to wrestle with the lawe sinne death and all other euils we must looke vpon no other God but onely this God incarnate and clothed with mans nature But out of the matter of iustification when thou must dispute with Iewes Turkes Papistes Heretikes c. concerning the power wisdome and maiestie of God then employ all thy witte industrie to that ende and be as profound and as subtill a disputer as thou canst for then thou art in an other veine But in the case of conscience of righteousnes and life which I wish here diligently to be marked against the lawe sinne death and the deuill or in the matter of satisfaction of remission of sinnes of reconciliation and of euerlasting life thou must withdrawe thy minde wholy from all cogitations and searching of the maiestie of God and looke onely vpon this man Iesus Christ who setteth himselfe forth vnto vs to be a Mediatour and saith Come vnto me all ye that labour and are heauy loden and I vvill refreshe you Thus doing thou shalt perceaue the loue goodnes and sweetenes of God thou shalt see his wisdome power and maiestie sweetned and tempered to thy capacitie yea and thou shalt finde in this mirrour and pleasant contemplation all things according to that saying of Paule to the Colossians Chap. 2. Verse 3. In Christ are hid all the treasures of vvisedome and knovvledge Also in the second chapiter Verse 9. For in him dvvelleth the fulnes of the Godhead bodily The world is ignoraūt of this and therefore it searcheth out the will of God setting aside the promise in Christ to his great destruction For no man knovveth the father but the sonne and he to vvhom the sonne vvill reueale him And this is the cause why Paule is wont so often to couple Iesus Christ with God the father euen to teach vs what true Christian religion is which beginneth not at the highest as other religions doe but at the lowest It will haue vs to clime vp by Iacobs ladder whervpon God him selfe leaneth whose feete touch the very earth hard by the head of Iacob Wherfore when so euer thou art occupied in the matter of thy saluation setting aside all curious speculatiōs of Gods vnsearchable maiestie all cogitations of workes of traditions of philosophie yea and of Gods law too runne streight to the maunger and embrace this infant and the virgins litle babe in thine armes and behold him as he was borne sucking growing vp conuersant among men teaching dying rising againe ascending vp aboue all the heauens and hauing power aboue all things By this meanes thou maist shake of all terrours and errours like as the sunne driueth away the cloudes And this sight and contemplation wil keepe thee in the right way that thou maiest follow whether Christ is gonne Therefore Paule in wishing Grace and Peace not onely from God the
praised for wise righteous and holy Wherfore this witnesseth sufficiently that I teach not mans doctrine After the same maner Christ speaketh also in the seuenth of Iohn The vvorld can not hate you but me it hateth because I testifie of it that the vvorkes thereof are euill And in the third of Iohn This is condemnation that light is come into the vvorld and men loued darknes more then light because rheir vvorkes vvere euill Nowe that I teach the things which are of God saith the Apostle hereby it may sufficiently appeare that I preach the grace goodnes glory of God alone Moreouer he that speaketh as Christ saith those things which his Lord and maister hath commaunded him and glorifieth not him selfe but him whose messenger he is bringeth and teacheth the true woorde of god But I teache those things onely which are commaunded me from aboue neither glorifie I my selfe but him that sent me Besides that I stirre vp against my selfe the wrath and indignation both of the Iewes and Gentiles Therefore my doctrine is true pure certaine and of God neither can there be any other much lesse then any better then this my doctrine is Wherfore whatsoeuer doctrine els teacheth not as mine doth that all men are sinners and are iustified by faith only in Christ must needes be false wicked blasphemous accursed and deuillish and such also are all they which either teach it or receaue it So we with Paule both boldly and assuredly doe pronounce all such doctrine to be accursed and abhominable as dissenteth from ours For in deede we seke not by our preaching the praise of men or the fauour of Princes or Bishops but the fauour of God alone whose onely grace and mercy we preach despising and treading vnder our feete whatsoeuer is of our selues Whosoeuer he be then which shall teach any other gospell or that which is contrary to ours let vs be bold to say that he is sent of the Deuill and hold him accursed Verse 10. Or goe I about to please men That is doe I serue men or God He hath alwaies a glaunce at the false Apostles These saith he must nedes seeke to please to flatter men for by this meanes they seeke that they againe may glory in their flesh Moreouer because they will not beare the hatred and persecution of men they teach circumcision onely to auoide the persecution of the crosse of Christ as followeth in the 5 chapter So at this day you may finde many which labour to please men to the end they may liue in peace and securitie of the flesh they teach mans doctrine that is to say wicked things or els they allow the blasphemies and wicked iudgements of the aduersaries contrary to the word of God and against their owne conscience that they may keepe stil the fauour of Princes and Bishops and enioy their goods But we because we endeuour to please God and not mē do stirre vp against vs the malice of the Deuill and of hell it selfe we beare the reproches and sclaunders of the world death al the mischiefes that can be wrought against vs. So saith Paule here I seeke not to please men that they may praise my doctrine and report me to be an excellent teacher but I desire only that my doctrine may please God and by this meanes I make men my mortal enemies Which thing I find by experience to be most true for they requite me with infamy sclaunder imprisonment and sword Contrariwise the false Apostles teach the things that are of men that is to say such things as be pleasant and plausible to mans reason and that to the end they may liue in ease and purchase the fauour good will and praise of the people And such men finde that they seeke for For they are praised and magnified of men So saith Christ also Math. 6. That hypocrits do al things to be praised of mē And in the. 5. of Iohn he sharply reproueth such Hovv can ye beleue saith he vvhich receaue honour one of an other and seeke not the honour that commeth of God alone These things which Paule hath hitherto taught are in a maner examples onely In the meane time notwithstanding he is very earnest euery where in prouing his doctrine to be sincere and vnfained Therefore he exhorteth the Galathians that they forsake it not for any other doctrine Verse 10. For if I should yet please men I vvere not the seruaunt of God All these things are to be referred to the whole office and ministerie of Paule to shew what a contrarietie there was betwene his conuersation before in the Iewish law and his conuersation now vnder the gospell As if he would say Doe ye thinke that I goe about still to please men as I did in times past So he speaketh afterwardes in the fifte chapter If I yet preach Circumcision vvhy doe I suffer persecution As though he would say Doe ye not see and heare of my daily conflictes great persecutions and afflictions After I was conuerted called to office of Apostleship I neuer taught mans doctrine neither sought I to please men but God onely That is to say I seke not by my ministerie doctrine the praise and fauour of men but of God. Here againe is to be marked how maliciously and craftely the false apostles went about to bring Paule into hatred among the Galathians They picked out of his preachings wrytings certaine cōtradictions as our aduersaries at this day do out of our bokes by this meanes they would haue cōuinced him that he had taught cōtrary things Wherfore they said that ther was no credit to be geuē vnto him but the Circūcisiō and the law ought to be kept Which thing he himself also by his example had allowed because he had circumcised Timothy according to the lawe had purified him selfe with other foure men in the temple at Ierusalem had shauen his head at Cenchrea These cauillers surmised that Paule was constrayned to doe these thinges by the commaundement and authority of the Apostles Which notwithstanding he had kept as indifferent bearing with the infirmity of the weake brethern which yet vnderstode not the christian liberty lest they should be offended To whose cauillations thus he aunswereth How true it is which the false apostles forge against me for the ouerthrowing of my gospell and setting vp of the law and Circumcision againe the matter it selfe sufficiently declareth For if I would preach the law and Circumcision and commend the strength power and will of man I should not be so hated of them but should please them maruelously well Vers 11.12 Novv I certefie you brethern that the gospell vvhich vvas preached of me vvas not after man For neither receaued I it of man neither vvas I taught it but by the reuelation of Iesus Christ Here is the principal poynt of all this matter which containeth a confutation of his aduersaries
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 whō 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 exāples 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 euē 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 daūgerous 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 mā 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
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 diligētly 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 graūt 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 frō 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 māner of the Iewes otherwise we can not be iustified or saued We see thē 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
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 cōfirmed 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 pestilēt 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 hādmaides 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
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 mā 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 nothīg 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 whē 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 cōscience 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 cōscience 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 lōger 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
him and sheweth vnto him his sinnes his cōscience 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 vpō this libertie which I haue in Christ I confesse that I haue sinned but my sinne which is a cōdemned 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 boūd 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 indignatiō 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 mēbers 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 Whē 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
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 cōgruence 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 cōparison 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 heauē or earth in cōparisō of the sonne of god Christ Iesus my lord Sauiour vvho loued me gaue hīself 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 thē all my works with all the righteousnes of the law are but vile and nothīg 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 mē vile drosse and dung for so Paule calleth them if they be cōpared 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 cōmaundement 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
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 experiēce 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 vncircūcised 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
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 notwithstāding they are no lesse stubborne in defending their wicked traditions and abhominations then the Iewes were in mainteining their law which they had receaued frō 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 aūswere 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 cā 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 commēded 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 cōmendeth 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 whē 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 reuerēt opinion of god And although he was a Gentile belonged not to the kingdome of Moses which thē 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 Rimmón to vvorship there and leaneth on my hand and I bovve my selfe in the house of Rimmón vvhen I doe bovv dovvne I say in the house of Rimmón 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 cōstrained to cōfesse 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
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 cōmaūdement 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 cōdemneth 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 cōfesse 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 sclaūder 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 heauēly 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
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
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 consequēce 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 maledictiō 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 frō 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 iudgemēt 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 thē 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 mākinde 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 expoūd 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 ignorāt of God dead in sinnes and subiect to the wrath iudgement of God When the Pope excōmunicateth 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 confidēce 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 hāging 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 chaūged 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 commaundemēts 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
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 transgressiōs 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 frō 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 differēce betwene the law the gospel there is nothīg 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 frō 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 lēgth 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
there is nothing more odious more intolerable to mā then the law is Here he wold rather chose death thē be cōstraind 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 cōtinue 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 mā 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 cōmendations 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
Notwithstanding Moises is a Mediatour in this sort as I haue sayd which doth nothing else but chaunge the voyce of the lawe and maketh it tolerable so that the people may abide the hearing thereof but geueth no power to accomplish the same To conclude he is a Mediatour but onely of the veile and therfore he geueth no power to performe the law but onely in the veile Therefore his disciples in that he is a Mediatour of the veile must alwayes be hypocrites But what thinke ye should haue come to passe if that the lawe had bene geuen without Moises either else before or after Moises and that there had ben no Mediatour and in the meane season the people should not haue ben suffered either to flie away or else to haue had any Mediatour Here either the people being beaten downe with intolerable feare should haue perished forthwith or if they should haue escaped there must nedes haue come some other Mediatour which should haue set him selfe betwene the law and the people to this end that both the people might be preserued and the lawe remaine in his force and strength and also an attonement might be made betwene the lawe and the people In deede Moises cometh in the meane season and is made a Mediatour he putteth on a veile and couereth his face but he can not deliuer mens consciences from the anguish and terrour which the law bringeth Therefore when a man in the hower of death or in the conflict of conscience feeleth the wrath and iudgement of God for sinne which the law reuealeth and encreaseth here to keepe him from desperation secluding Moises with his veile he must haue a Mediatour which may say vnto him Although thou be a sinner yet shalt thou remaine that is to say thou shalt not die although the lawe with his wrath and malediction doe still remaine This Mediatour is Iesus Christ which chaungeth not the voice of the law nor hideth the same with a veile as Moises did nor leadeth me out of the sight of the law but he setteth him selfe against the wrath of the law and taketh it away and satisfieth the lawe in his owne body by himselfe And by the Gospel he saith vnto me In deede the law threatneth vnto thee the wrath of God and eternall death but be not afraid flie not away but stand still I supply and performe all thinges for thee I satisfie the law for thee This is a Mediatour which farre excelleth Moises who setteth him selfe betwene God being angry and the sinner The intercession of Moses here profiteth nothing he hath done his office he with his veile is now vanished away Here the miserable sinner being vtterly desperate or a man now approching vnto death God being offended angry doe encounter together Therefore there must come a farre other Mediatour then Moises which may satisfie the lawe take away the wrath therof and may reconcile vnto God which is angry that poore sinner miserable and gilty of eternall death Of this Mediatour Paule speaketh briefely when he saith A Mediatour is not a Mediatour of one For this word Mediatour properly signifieth such a one as doth the office of a Mediatour betwene the partie that is offended and the offender We are the offenders God with his law is he which is offended And the offence is such that God can not pardon it neither can we satisfie for the same Therefore betwene God who of him selfe is but one and vs there is wonderfull discord Moreouer God can not reuoke his law but he will haue it obserued and kept And we which haue transgressed the law can not flie from the presence of God. Christ therefore hath seth him selfe a Mediatour betwene two which are quite contrary and vtterly separate asunder with an infinite and euerlastinge separation and hath reconciled them together And how hath he done this He hath put avvay as Paule saith in an other place the hādvvriting vvhich vvas against vs vvhich by ordinaunces that is by the law vvas cōtrary vnto vs and he hath taken it and fastened it to the Crosse and hath spoiled principalities and povvers and hath made a shevve of them openly and hath triumphed ouer them by him selfe Therefore he is not a Mediatour of one but of two vtterly disagreeing betweene them selues This is also a mighty place and of greate efficacie to confute and confounde the righteousnes of the law and to teach vs that in the matter of Iustification it ought to be vtterly remoued out of our sight Also this word Mediatour ministreth sufficient matter to proue that the lawe iustifieth not for els what neede should we haue of a Mediatour Seing then that mans nature can not abide the hearinge of the lawe much lesse is it able to accomplish the lawe or to agree with the lawe This doctrine which I doe so often repete and not without tediousnes doe still beate into your heades is the true doctrine of the lawe which euery Christian ought with all diligence to learne that he may be able truly to define what the law is what is the true vse and office what are the limites what is the power the time and the ende thereof For it hath an effect quite contrary to the iudgement of all men which haue this pestilent and pernicious opinion naturally rooted in them that the law iustifieth Therefore I feare lest this doctrine will be darkened and defaced againe when we are deade For the world must be replenished with horrible darkenes errours before the latter day come He therefore that is able to vnderstand this let him vnderstand it that the law in true Christian Diuinitie and in his true and proper definition doth not iustifie but hath a cleane contrary effect For it sheweth and discouereth vnto vs our selues it setteth God before vs in his anger it reueileth Gods wrath it terrifieth vs and it doth not only reueile sinne but also mightily encreaseth sinne so that where sinne was before but litle now by the law which bringeth the same to light it becometh exceeding sinfull so that a man now beginneth to hate the law and to flie from it with a perfect hatred to abhorre God the maker of the law This is not to be iustified by the law and that euen reason it selfe is compelled to graūt but to commit a double sinne against the law First not onely to haue a wil so disagreeing frō the law that thou canst not heare it but also to do contrary to that which it cōmaundeth And secondly so to hate it that thou wouldest wish it were abolished together with God himselfe who is the author therof and absolutely good Now what greater blasphemy what sinne more horrible can be imagined then to hate God to abhorre his law not to suffer the hearing thereof which notwithstanding is good and holy For the history doth plainely witnes that the people of Israell refused to heare that excellent
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. commaūdemēts 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 cā not be denied for their bokes which are yet extāt 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 cōtrary 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 confoūd mingle the law the gospel together cā teach no certainty touching faith works the states conditiōs 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 hūbleth men maketh them apt to receaue the righteousnes of Christ whē 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 accōplish 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 mā 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 thē 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
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 desperatiō 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
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 cōmeth 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
place onely to Christ Let him onely raigne in righteousnes in peace in ioy and life that the cōscience 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 euē of some of the auncient Doctors who would that he should rather haue called her a virgin then a womā 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 wōderfull 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 sōne 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 thē 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 childrē of God which are daily exercised with greuous temptatiōs 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 cōdemne 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 cōbate betwene Christ the law And to make the matter more delectable more apparant he is wōt to set forth the law by a figure called prosopopoeia as a certain mighty person which had cōdemned killed Christ whom Christ againe ouercomming death had conquered cōdemned 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 cōscience so that now it can no more confoūd vs in the sight of God driue vs to desperation or cōdemne 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
against him can not be forgeuē 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 tyrānie 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 thē the Deuil as the Papists imagine flieth frō the crosse Wherfore if we beleue we are deliuered from the law through Christe who hath triumphed ouer it by himself Therfore this glorious triūph 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 cōplaint vpon the crosse O my God vvhy hast thou forsakē 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 thē 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 cōdemned 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 expoūdeth 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 cōdemne 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 cāst 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
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 cōmaundeth men to dout Therfore according to the Psalme There is no truth or certaintie in his mouth And in an other place vnder his tōge 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 cōtrary 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 mē may easily apprehēd this pure doctrine of the Gospel and abādon 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 raūgeth 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
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 religiō 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 frō 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 notwithstāding the Scripture cōmaundeth that we should loue God with all our heart c. It is true But it foloweth not that because God cōmaūdeth 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 obediēce 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 geuē not by the lawe but by the Gospel of Christ Although Paule speake these words Thē vvhē ye knevv not God ye did seruice c. properly prīcipally 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 Gētiles 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 recōciled together Ye knevv not God ye vvorshipped God. I answer All mē 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 thē For God was made manifest vnto thē in that the inuisible things of him did appeare by the creation of the world Moreouer the ceremonies religiōs 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 mē knew God wherfore thē 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 thīketh 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 whō yet in dede I know not thorowly because I vnderstand not what affection he beareth towards me So mē 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 vnderstādeth God. And in an other place No mā 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 ignorāt 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
For the law as I haue often sayd being in his owne proper vse accuseth and condemneth a man and in this respect it is not onely a strong and a rich rudiment but also most mighty and most rich yea rather an inuincible power riches and if here the conscience be compared with the law then is it most weake and beggerly For it is so tender a thing that for a small sinne it is so troubled and terrified that it vtterly despaireth vnlesse it be raised vp againe Wherefore the lawe in his proper vse hath more strength and riches then heauen and earth is able to containe in so much that one letter or one tittle of the law is able to kill all mākinde as the hystorie of the lawe geuen by Moises Exod. 19.20 doth witnesse This is the true and diuine vse of the lawe of which Paule speaketh not in this place Paule then entreateth here of hypocrites which are fallen from grace or which haue not yet attained to grace These abusing the law seeke to be iustified by it They exercise and tire themselues day and night in the workes therof as Paule witnesseth of the Iewes Ro. 10. For I beare thē record sayth he that they haue the zeale of God but not according to knovvledge for they being ignoraunt of the righteousnes of god c. Such doe hope so to be strengthened and enriched by the lawe that they may be able to set their power and riches which they haue gotten by the righteousnes therof against the wrath and iudgement of God and so to appease God and to be saued therby In this respect then we may well say that the law is a weake a beggerly rudiment that is to say which can geue neither helpe nor counsell And who so listeth to amplifie this matter may further say that the lawe is a weake and a beggerly rudiment because it maketh men more weake and beggerly Againe because that of it selfe it hath no power or riches whereby it is able to geue or to bring righteousnes And moreouer that it is not onely weake and beggerly but euē weaknes and beggery it selfe How then shall it enrich or strengthen those which were before both weake and beggerly Therefore to seeke to be iustified by the lawe is as much as if a man being weake and feeble already would seeke some other greater euill wherby he might ouercome his weaknes and pouertie which notwithstanding would bring vnto him vtter destructiō As if he which hath the falling sicknes would seeke to ioyne vnto it the Pestilence for a remedy or if a Leaper should come to a Leaper or a begger to a begger the one to helpe and to enrich the other Paule therfore sheweth that they which seeke to be iustified by the lawe haue this commoditie thereby that daily they become more and more weake and beggerly For they be weake and beggerly of them selues that is to say they are by nature the children of wrath subiect to death and euerlasting damnation and yet they lay hold vpon that which is nothing else but mere weaknes and beggerie seeking to be strengthened and enriched therby Therfore euery one that falleth frō the promise to the law from faith to workes doth nothing else but lay vpon him selfe such a burden being weake and feeble already as he is not able to beare Ac. 15. and in bearing therof is made ten times more weake so that at length he is driuen to despaire vnlesse Christe come and deliuer him This thing the Gospell also witnesseth speaking of the woman which was greeued 12. yeres with a bloudy issue suffered many things of many Phisitians vpon whom she had spent all her substance yet could not be cured but the longer she was vnder their hands the worse she was As many therfore as doe the works of the law to the end they may be iustified thereby are not onely not made righteous but twise more vnrighteous then they were before that is as I haue said more weake beggerly more vnapt to doe any good worke This haue I proued to be true both in my self in many others I haue knowen many Monks in the Papacy which with great zeale haue done many great works for the attaining of righteousnes saluation and yet were they more impatiēt more weake more miserable more faithles more fearful more ready to despaire thē any other The ciuil Magistrates who were euer occupied in great and weightie affaires were not so impatient so fearfull so faint hearted so superstitious and so faithles as these Iusticiaries and Meritmongers were Whosoeuer thē seketh righteousnes by the law what cā he imagin else but the god being angry must nedes be pacified with works Now whē he hath once cōceiued this fantasy he beginneth to work But he cā neuer find so many good works as are able to quiet his cōsciēce but stil he desireth moe Yea he findeth sinnes in those works that he hath don already Therfore his conscience can neuer be certified but must needes be alwayes in dout and thus thinke with it selfe Thou hast not sacrificed as thou shouldest doe thou hast not prayed aright this thou hast left vndone this or that sinne thou hast committed Here the heart trembleth and feeleth it selfe oppressed with innumerable sinnes which still encrease without end so that he swarueth from righteousnes more and more vntill at length he fall to desperation Hereof it cometh that many being at the poynt of death haue vttered these desperate words O wretch that I am I haue not kept mine order Whether shall I flie from the wrath of Christ that angry iudge would to God I had ben made a swinheard or the vilest wretch in the whole world Thus the Monke in the ende of his life is more weake more beggerly more faithles and fearfull then he was at the beginning when he first entred into his order The reason is because he would strengthen himselfe through weaknes and enrich him selfe through pouertie The law or mens traditions or the Rule of his order should haue healed him when he was sicke and enriched him when he was poore but he is become more feeble more poore thē the Publicanes and harlots The Publicanes and harlots haue not an heape of good works to trust vnto as the Monks haue but although they feele theyr sinnes neuer so much yet they can say with the Publicane O Lord be mercifull to me a sinner But contrariwise the Monke which hath spent all his time in weake beggerly elements is confirmed in this opinion If thou keepe thy rule thou shalt be saued c. With this false perswasion he is so deluded bewitched that he can not apprehend grace no nor once remember grace Thus notwithstanding all the works which either he doth or hath done be they neuer so many and so great he thinketh that he hath neuer done enough but hath
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 cōscience 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 circūcised Christe shall profit you nothing And Coloss 2. Let no mā 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 kingdō of God cometh not vvith obseruation of the lavv Much lesse then are mens consciences to be burdened snared with mens traditiōs 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 redoūded 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 dāned 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 cōtained a certaine secret excōmunication For the Apostle meaneth hereby that the Galathiās were secluded separate frō Christ vnlesse they spedely returned to the sincere sound doctrine againe yet he pronoūced 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 vehemētly 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
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 freewomā 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 notwithstāding 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 freewomā 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
Also that Ismael is not Isaac and that he hath not that which Isaac hath A mā 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 belōgeth 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 cōscience 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 notwithstāding 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
of the freewoman and shall at length be cast into vtter darknes Paule therefore by these wordes bondwoman and freewoman tooke occasion as we haue heard to reiect the righteousnes of the lawe and to confirme the doctrine of Iustification And of purpose he taketh hold of this word freewoman vehemently vrging and amplifying the same especially in the beginning of the chapter folowing Whervpon he taketh occasion to reason of Christian libertie the knowledge whereof is very necessary For the Pope hath in a maner quite ouerthrowne it and made the Church subiect to mans traditions and ceremonies and to a most miserable and filthie bondage That libertie which is purchased by Christ is vnto vs at this day a most strong fort and munition wherby we defend our selues against the tyrannie of the Pope Wherfore we must diligently consider this doctrine of Christian libertie as well to confirme the doctrine of iustification as also to raise vppe and comfort weake consciences against so many troubles offences which our aduersaries doe impute vnto the Gospell Now Christian libertie is a very spirituall thing which the carnall man doth not vnderstand Yea they which haue the first frutes of the spirite and can talke well therof doe very hardly retaine it in their heart It seemeth to reason that it is a matter of small importance Therefore if the holy Ghost do not magnifie it adde a waight vnto it it is conteÌ„ned The fifth Chapter PAVLE now drawing towardes the ende of his Epistle disputeth very vehemeÌ„tly in defence of the doctrine of Faith and Christian libertie against the false apostles the enemies and destroyers of the same against whom he casteth out very thundring wordes to beate them downe and vtterly to vanquish them And therewithall he exhorteth the Galathians to flie their pernicious doctrine as a dangerous poyson In his exhortation he intermingleth threatnings and promises trying euery way that he may kepe them in that libertie which Christ had purchased for them saying Verse 1. Stand fast therefore in that libertie vvherein Christe hath made vs free That is to say Be ye stedfast So Peter sayeth Be sober and vvatch for your aduersarie the Deuill as a roaring Lion vvalketh about seeking vvhom he may deuoure vvhom resist being stedfast in the Faith. Be ye not carelesse sayth he but stedfast and constant Lie not downe and sleepe but stand vp As if he would say It standeth you in hand to be watchfull and constant that ye may keepe and hold fast that libertie wherin Christe hath made you free They that are secure and negligent can not kepe this libertie For Satan most deadly hateth the light of the Gospell that is to say the doctrine of grace libertie consolation and life Therfore when he seeth that it beginneth once to appeare forthwith he fighteth against it with all might and maine stirring vppe stormes and tempests to hinder the course therof and vtterly to ouerthrow it Wherefore Paule warneth the Faithfull not to sleepe not to be negligent but constantly and valiantly to resist Satan that he spoile them not of that libertie which Christe hath purchased for them Euery word hath here a certaine vehemencie Stand sayth he As if he should say Here haue ye neede of great diligence vigilancie In that libertie In what libertie Not in that wherwith the Emperour hath made vs free but in that wherwith Christ hath made vs free The Emperour hath geuen or rather was compelled to geue to the Bishop of Rome a free citie and other landes also immunities priuileges and prerogatiues c. This is also a libertie but it is a ciuill libertie whereby the Pope with all his cleargie is exempt from all publicke charges Moreouer there is a fleshly or rather a deuilish libertie wherby the Deuill chiefly raigneth thorow out the whole world For they that inioy this libertie obey neither God nor lawes but doe what they list This libertie the people seeke and embrace at this day and so doe the Sectaries which will be at libertie in their opinions and in all their doings to the ende they may teach and doe whatsoeuer they dreame to be good and sound without reprehension These stand in that libertie wherein the Deuill hath made them free But we speake not here of this libertie albeit the whole world seeketh no other libertie Neither doe we speake of the ciuill libertie but of a farre other maner of libertie which the Deuill hateth and resisteth with all his power This is that libertie whereby Christe hath made vs free not from an earthly bondage or from the Babylonicall captiuitie or from the tyrannie of the Turkes but froÌ„ Gods euerlasting wrath And where is this done In the conscience There resteth our libertie and goeth no farther For Christe hath made vs free not ciuily nor carnally but diuinely that is to say we are made free in such sort that our coÌ„science is now free and quiet not fearing the wrath of God to come This is that true and inestimable libertie to the excelleÌ„cie maiestie wherof if we compare the other they are but as one droppe of water in respect of the whole sea For who is able to expresse what a thing it is when a man is assured in his heart that God neither is nor will be angry with him but will be for euer a mercifull and a louing father vnto him for Christes sake This is in deede a maruelous and an incomprehensible libertie to haue the most high and soueraigne Maiestie so fauourable vnto vs that he doth not onely defend maintaine and succour vs in this life but also as touching our bodies wâ—ll so deliuer vs that our bodies which are sowen in corruption in dishonor and infirmitie shall rise againe in incorruption in glory and power Wherfore this is an inestimable libertie that we are made free from the wrath of God for euer and is greater then heauen and earth and all other creatures Of this libertie there foloweth an other whereby through Christe we are made free from the lawe sinne death the power of the Deuill hell c. For as the wrath of God can not terrifie vs for that Christe hath deliuered vs from the same so the lawe sinne and death can not accuse and condemne vs And although the law accuse vs and sinne terrifie vs yet they can not driue vs to desperation For Faith which ouercometh the world by and by sayeth These things belong not vnto me for Christe hath made me free and deliuered me from them all Likewise death which is the most mighty and most dreadful thing in all the world is vtterly vanquished in the conscience by this libertie of the spirite Wherfore the maiestie of this Christian libertie is highly to be estemed and diligently considered It is an easie matter for a maÌ„ to speake these words freedome from the wrath of God sinne and death but in the time
of tentation experiēce 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 cā 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 chaūgeth the bondage and terrours of the law into the liberty of cōscience 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 intercessiō 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 entāgle 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
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 trāsgresseth 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 traditiōs 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 thē 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
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 frō persecutīg 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
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 thē 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 tormēteth 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 mā 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 cōdemne 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 cōuert 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 apprehēded 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 affectiōs 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 mā 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 reputatiō for learning and wisedom In this case no mā 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 Sathā 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 circūcision nor vncircūcision 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 circūcision and vncircūcision are things of no such importāce that they are able to obtaine righteousnes before god True it is that they are cōtrary the one to the other but this is nothing as touching christian righteousnes which is not earthly but heauēly therfore it cōsisteth not in corporal thīgs Therfore whether thou be circūcised or vncircūcised it is al one thīg 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 vncircūcision auailed nothing But they could not abide to heare that so much shuld be said of circūcision for they fought euen vnto bloud for the defence of the law circūcision The Papistes also at this day do vehemently contend for the maintenāce of their traditiōs as touching the eating of flesh single life holy daies such other and they excōmunicate 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 excellēt precious whereby we may obtaine righteousnes before god In Christe Iesu sayth he neither circūcision nor vncircūcision 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 coūterfaiting 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
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
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.
nations and that he should be the heyre not of one kingdome but of all the worlde Rom. 4. So the glory of the whole kingdome of Christ is translated vnto vs Wherefore all lawes are vtterly ablioshed in the hart and conscience of a christian notwithstanding they remaine without stil in the flesh And hereof we haue spoken largely before The fourth Chapter Verse 1. This I say that the heire as long as he is a childe differeth nothing from a seruaunt though he be Lord of all Verse 2. But is vnder tutours and gouernours vntill the time appoynted of the Father YE see with what vehement affection Paule goeth about to call backe the Galathians what strong arguments he vseth in debating that matter gathering similitudes of experience of the example of Abraham of the testimonies of the Scripture and of the time so that often times he semeth to renew the whole matter againe For before he had in a maner finished the disputation concerning iustification concluding that a man is iustified before God by faith only and alone But because he calleth also to remembraunce this politicall example of the little heire he bringeth the same also for the confirmation of his matter Thus trying euery way he lyeth in waite with a certaine holy subtiltie to take the Galathiās vnwares For the ignorāt people are sooner perswaded with similitudes and examples then with deepe and subtill disputations They will rather behold an Image well painted then a booke well written Paule therfore now after that he hath brought the similitude of a mans testament of the prison and of the scholemaister vseth also this similitude of an heyre which is familiar and wel known to al men to moue and to perswade them And surely it is a very profitable thing to be furnished with similitudes and examples which not onely Paul but also the Prophets Christ himselfe also did often vse Ye see saith he that it is ordeined by the ciuile lawes that an heyre albeit he be the Lorde of all his fathers goodes differeth not from a seruaunt In deede he hath an assured hope of the inheritaunce but before he come to his yeares his tutors holde hym in subiection lyke as the Scholemaister doth his scholer They committe not vnto hym the ordering of his owne goodes but constrayne hym to serue so that he is kepte and mainteined with his owne goodes lyke a seruaunte Therefore so long as this bondage endureth that is so long as he is vnder tutors and gouernours he differeth nothyng from a seruaūt And this subiection and seruitude is very profitable for him for otherwise through folly he would soone wast all his goodes This captiuitie endureth not alwaies but hath a certaine time limited and appoynted by the father wherin it must ende Verse 3. So also vve as long as vve vvere children vvere in bōdage vnder the rudiments of the vvorld In like maner when we were litle children we were heires hauing the promise of the inheritaunce to come which should be geuen vnto vs by the seede of Abraham that is to say by Christe in whom all nations should be blessed But because the fulnes of time was not yet come Moises our tutour gouerner and schoolemaster came holding vs in captiuitie with our handes bound so that we could beare no rule nor possesse our inheritaunce In the meane time notwithstanding like as an heire is nourished mainteined in hope of libertie to come euen so Moises did nourish vs with the hope of the promise to be reuealed in the time appoynted to witte whē Christ should come who by his comming should put an ende to the time of the lawe and begin the time of grace Nowe the time of the law endeth two maner of wayes First as I sayde by the comming of Christe in the flesh at the time appoynted of his father 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 lavve c. He entred into the holy sanctuarie once through his bloud and obtained eternall redemption for vs. Moreouer the same Christe who came once in the time appoynted commeth also vnto vs daily and hourely in spirite In deede once with his owne bloud he redemed and sanctified all but because we are not yet perfectly pure for the remnaunts of sinne doe yet cleane in our flesh which striueth against the spirite therefore daily he commeth vnto vs spiritually and continually more and more accomplisheth the appoynted time of his father abrogating and abolishing the lawe So he came also in spirite to the fathers of the old Testament before he appeared in flesh They had Christ in spirite They beleued in Christe which should be reuealed as we beleue in Christe which is now reuealed and were saued by him as we are according to that saying Iesus Christe is one yesterday and to day and shall be the same for euer Yesterday before the time of his comming in the flesh To day when he was reuealed in the time before appoynted Nowe and for euer he is one and the same Christe for euen by him onely and alone all the faithfull which either haue ben be or shall be are deliuered from the law iustified and saued In like maner vve also sayth he vvhen vve vvere children serued vnder the rudimentes of the vvorld that is to say the lawe had dominion ouer vs oppressed vs and kept vs in a streite bondage as seruaunts and captiues For first it restrained carnall and rebellious persons that they should not runne headlong into all kindes of vice For the lawe threatneth punishment to transgressours which if they feared not there is no mischiefe which they would not commit And ouer those whom the law so bridleth it ruleth raigneth Againe it did accuse vs terrifie vs kill vs and condemne vs spiritually and before God and this was the principall dominion that the law had ouer vs Therfore like as an heire is subiect vnto his tutours is beaten and is compelled to obey their lawes and diligently to execute their commaundementes euen so mens consciences before Christe come are oppressed with the sharpe seruitude of the lawe that is to say they are accused terrified and condemned of the lawe But this dominion or rather this tyrannie of the lawe is not continuall but must onely endure vntill the time of grace Wherefore the office of the lawe is to reproue and to encrease sinnes but to righteousnes to kill but to life For the lavve is a Schoolemaster vnto Christe Like as therefore the tutours doe handle the heire being yet a childe streitly and hardly rule him and commaund him as a seruaunt and he againe is constrained to be subiect vnto them euen so the lawe accuseth vs humbleth vs and bringeth vs into bondage that we may be the seruauntes of sinne death and of the wrath of God
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 apprehēd 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 Iustificatiō 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 strēgth 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 stāmering 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 euē 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 contēptuously as thou cāst in the matter of Iustificatiō 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 whē 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 whē he saith vvhē 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 imaginatiōs 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 Mōke 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 foūd 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 religiō 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 thēselues 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