the morall lawe before Faith. Verse 5. That vve might receaue the adoption of the sonnes Paule setteth forth amplifieth very largely this place of Gen. 22. In thy Seede shall all the natiōs of the earth be blessed A litle before he called this Blessing of the seede of Abraham righteousnes life the promise of the spirit deliuerance from the law the testament c. Here he calleth it the adoption and inheritance of euerlasting life All these this word Blessing doth comprehend For when the Curse which is sinne death c. is abolished then in the stede thereof succedeth the Blessing that is righteousnes life and all good things But by what merite haue we receaued this Blessing that is to say this adoption and inheritaunce of euerlasting life By none at all For what can men deserue that are shutte vnder sinne subiect to the curse of the lawe and worthy of euerlasting death We haue then receiued this Blessing freely and being vtterly vnworthy therof but yet not without merite What merite is that Not ours but the merite of Iesus Christ the sonne of God who being made vnder the lawe not for him selfe but for vs as Paule sayd afore that he vvas made a curse for vs redemed vs which were vnder the lawe Wherfore we haue receaued this adoption by the onely redemption of Iesus Christe the sonne of God which is our rich and euerlasting merite whether it be of congruēce or worthines going before grace or comming after And with this free adoption we haue also receaued the holy Ghost which God hath sent into our hearts crying Abba Father as foloweth Verse 6. And because you are sonnes God hath sent forth the spirite of his sonne into your hearts The holy ghost is sent two maner of wayes In the primatiue church he was sent in a manifest visible appearāce So he came vpon Christ at Iordane in the likenes of a Doue and in the likenes of fire vpon the Apostles and other beleuers And this was the first sending of the holy Ghost which was necessary in the primatiue church for it was expedient that it should be established by manifest myracles because of the vnbeleuers as Paule witnesseth 1. Cor. 14. Straunge tongues sayth he be for a signe and a token not to them that beleue but to them that beleue not But after that the Church was gathered together and cōfirmed with those myracles it was not necessary that this visible sending of the holy Ghost should continue any longer Secondly the holy Ghost is sent by the word into the hearts of the beleuers as here it is sayd God sent the spirite of his sonne c. This sending is without any visible appearance to witte when by the hearing of the externall word we receaue an inward feruencie and light wherby we are chaunged become new creatures wherby also we receaue a new iudgement a new feeling a new mouing This chaūge this new iudgemēt is no worke of reason or of the power of mā but is the gift operation of the holy Ghost which commeth with the word preached which purifieth our hearts by faith and bringeth forth in vs spirituall motions Therefore there is a great difference betwixt vs those which with force subteltie persecute the doctrine of the gospell For we by the grace of God can certainly iudge by the word of the will of God towardes vs also of all lawes and doctrines of our owne life and of the life of others Contrariwise the Papists and Sectaries can not certainly iudge of any thing For they corrupt they persecute and blaspheme the word Now without the word a man can geue no certaine iudgement of any thing And although it appeare not before the world that we be renewed in spirit and haue the holy Ghost yet notwithstanding our iudgemēt our speech our confession do declare sufficiently that the holy Ghost with his giftes is in vs For before we could iudge rightly of nothing We spake not as now we doe We confessed not that all our works were sinne and damnable that Christe was our onely merite both before grace after as now we doe in the true knowledge and light of the Gospell Wherefore let this trouble vs nothing at all that the world whose workes we testifie to be euill iudgeth vs to be most pernicious heretikes and seditious persons destroyers of religion and troublers of the common peace possessed of the Deuill speaking in vs and gouerning all our actions Against this peruerse and wicked iudgement of the world let this testimonie of our conscience be sufficient wherby we assuredly know that it is the gift of God that we doe not onely beleue in Iesus Christ but that we also openly preach and confesse him before the world As we beleue with our heart so do we speake with our mouth according to the saying of the Psalm I beleued therfore haue I spoken Moreouer we exercise our selues in the feare of God and auoide sinne as much as we may If we sinne we sinne not of purpose but of ignorance and we are sory for it We may slippe for the Deuill lieth in wait for vs both day and night Also the remnantes of sinne cleaue yet fast in our flesh therefore as touching the flesh we are sinners yea after that we haue receaued the holy Ghost And there is no great difference betwixt a Christian and a ciuill honest man. For the workes of a Christian in outward shew are but base and simple He doth his duetie according to his vocation he guideth his familie he tilleth the ground he geueth counsell he aideth and succoureth his neighbour These workes the carnall man doth not much esteme but thinketh them to be common to all men and such as the heathen may also doe For the world vnderstandeth not the things which are of the spirite of God and therefore it iudgeth peruersly of the workes of the godly But the monstrous superstition of hypocrites and their will workes they haue in great admiration They count them holy works spare no charges in maintaining the same Contrariwise the workes of the faithfull which although in outward appearance they seeme to be but vile nothing worth yet are they good works in dede and accepted of God because they are done in Faith with a cherefull heart and with obedience and thankfulnes towards God these works I say they do not onely not acknowledge to be good works but also they despise and condemne them as most wicked and abhominable The world therfore beleueth nothing lesse then that we haue that holy Ghost notwithstanding in the time of tribulation or of the crosse and of the cōfession of our faith which is that proper principall worke of those that beleue when we must either forsake wife children goodes and life or else deny Christ then it appeareth that we make confession of
the world as we see at this day in the Anabaptists alone In whom Sathan breathing out as it were the last blast of his kingdom through horrible vproures setteth them euery where in such a rage as though he would by them sodenly not only destroy the whole world with seditions but also by innumerable sectes swallow vp and deuoure Christ wholy with his Church Against the liues and opinions of others he dothe not so rage to wit against whoremōgers theues murtherers periured persons rebels against God vnbeleuers No to these rather he geueth peace and quietnesse these he maintaineth in his court with all manner of pleasures and delites and geueth to them all things at will Euen like as sometime in the beginning of the church he did not onely suffer all the idolatries and false religiōs of the whole world to be quiet and vntouched but also mightely maintained defended and nourished the same But the church religion of Christ alone he vexed on euery side After this permitting peace and quietnes to many heretikes he troubled only the catholike doctrine Euen so likewise at this day he hath no other busines in hand but this onely as his owne and alwaies proper vnto him selfe to persecute and vexe our Sauiour Christ which is our perfect righteousnes without our workes as it is writen of him Thou shalt treade vpon his heele But I doe not set forth these my meditations so much against these men as for my brethren which will either shew them selues thankfull in the Lord for this my trauell or els will pardon my weakenes and temeritie But of the wicked I would not in any wise they should be liked or allowed but rather that therby both they and their God might be the more vexed seeing with my greate trauell they are sette forth onely for suche as S. Paule writeth this Epistle vnto that is to say the troubled afflicted vexed tempted for they onely vnderstande these thinges and miserable Galathians in the Faithe Who so are not such let them heare the papistes monkes anabaptistes and such other maisters of profound wisdome and of their owne religion and let them stoutly contemne our doctrine and our doinges For at this day the papistes and anabaptistes conspire together against the church in this one point though they dissemble in wordes that the worke of God dependeth vpon the worthines of the person For thus do the Anabaptistes teach that baptisme is nothing except the person doe beleeue Out of this principle must needes follow that all the workes of God be nothing if the man be nothing But baptisme is the worke of God and yet notwithstanding an euell man maketh it not to be the worke of god Moreouer hereof it must follow that matrimonie authoritie libertie and bondage are the workes of God but because men are euill therfore they are not the workes of god Wicked men haue the sunne the moone the earth the water the aire and all suche other creatures subiect vnto them but because they be wicked and not godly therfore the sunne is not the sunne the moone the earth the water are not that which they are The Anabaptistes them selues had bodies and soules before they were rebaptised but because they were not godly therefore they had not true bodies and true soules Also their parentes were not lawfully married as they graunt them selues because they were not rebaptised therefore the Anabaptistes them selues are all bastards and their parentes were all adulterers and whoremongers and yet they doe inherite their parents landes and goods although they graunt thē selues to be bastardes and vnlawfull heires Who seeth not here in the Anabaptistes men not possessed with Deuills but euen Deuills them selues possessed with worse Deuills The Papistes in like manner vntill this daie doe stande vpon workes and the worthines of man contrary to grace and so in wordes at the least doe strongly assist their brethren the Anabaptistes For these Foxes are tied together by the tailes although by their heades they seeme to be contrary For outwardly they pretende to be their greate enemies when as inwardly notwithstanding they thinke teache and defend in deede all one thinge against our Sauiour Christ who onely is our righteousnes Let him therefore that can holde fast this one article and let vs suffer the rest which haue made shipwracke thereof to be carried whether the sea and windes shall driue them vntill either they returne to the ship or swimme to the shore The conclusion and ende of this complaint is to hope for no quietnes or ende of complaint so long as Christ and Belial doe not agree One generation passeth and an other commeth If one heresie die by and by an other springeth vp for the Deuill doth neither slumber nor sleepe I my selfe which though I be nothing haue bene now in the ministery of Chrst about .xx. yeares can truly witnesse that I haue bene assayled with moe then .xx. sectes of the which some are already destroyd other some as the partes and membres of wormes or bees that are cut asunder doe yet pant for life But Satan the God of all dissention stirreth vp daily new sectes and last of all which of all other I should neuer haue foreseene or once suspected he hath raised vp a secte of such as teach that the ten commaundementes ought to be taken out of the church and that men should not be terrefied with the lawe but gentely exhorted by the preaching of the grace of Christ that the saying of the Prophet Micheas might he fulfilled Let none rebuke or reproue an other They shall not prophecie vnto them As though we were ignorant or had neuer taught that afflicted and broken spirites must be comforted by Christ but the hard harted Pharises vnto whom the grace of God is preached in vaine must be terrified by the lawe And they them selues also are forced to deuise imagine certaine reuelations of Gods wrath against the wicked vnbeleuers As though the lawe were or could be any thing els but a reueiling of Gods wrath against impietie Such is the blindnes and pride of these men which euen by their owne iudgement doe condemne them selues Wherefore it behoueth the ministers of Gods word to be surely perswaded if they will be accounted faithfull and wise in the day of Christ that the word of S. Paule is not spoken in vaine or prophecied of a matter of no importance to witte that there must be heresies that they vvhich are proued may be knovvne Yea I say let the minister of Christ knowe that so long as he teacheth Christ purely there shall not be wanting peruerse spirites yea euen of our owne and among our selues which shall seeke by all meanes possible to trouble the church of Christ And herewithal let him comfort him selfe that there is no peace betvvene Christ and Beliall or betvvene the seede of the serpent and the seede of the vvoman Yea let
contempt of God despaire c yet hath not he preuailed neither shall he preuaile hereafter He is greater that is in vs then he that is in the vvorld Christ is stronger who hath doth ouercome that strong one in vs shall ouercome him for euer Notwithstanding the deuill sometimes ouercometh vs in the flesh that we may haue experience of the power of a stronger against that strong one and may say with Paule When I am weake then am I strong Let no man thinke then that the Galathians onely were bewitched of the Deuill but let euery man thinke that he himselfe might haue bene and yet may be bewitched by him There is none of vs so stronge that he is able to resist him and specially if he attempt to doe it by his owne strength Iob vvas an vpright and a iuste man fearing God and there vvas none like vnto him vpon the earth But what power had he against the deuill when God withdrewe his hand Did not this holy man horribly fall Therfore this enchaunter was not onely mightie in the Galathians but he goeth about busily alwaies to deceaue if not all men yet as many as he can with his illusions and false perswasions For he is a liar and the father of lies And by this his subtill practise he hath bewitched as I haue saide these frantike spirites reigning in them and making them so obstinate and hard harted that no Anuil can be so hard Verse 1. VVho hath bevvitched you Here Paule excuseth the Galathians and laieth the faulte vpon the false Apostles As though he should say I see that ye are not falne thorough wilfulnes or malice but the Deuill hath sent the enchaunting false Apostles his children amongest you and they do so bewitch you in teaching you that ye are iustified by the lawe that now ye thinke otherwise of Christ then ye did afore when ye heard the Gospell preached by me But we labour both by preaching and writing vnto you to vncharme that sorcery wherwith the false Apostles haue bewitched you and to set at libertie those which are snared therwith So we also at this day doe labour by the word of God against those fantasticall opinions of the Anabaptistes that we may set at libertie those that are entangled therewith and reduce them to the pure doctrine of faith and there hold them And this our labour is not altogether in vaine For we haue called backe many whom they had bewitched and haue deliuered them out of their snares Notwithstanding such there are as will not suffer themselues to be taught especially the chiefe Sorcerers and authors of this witchery They wil heare no reason nor admit the scripture yea they abuse and corrupt the scripture and auoide such places as are alledged against them with their false gloses and deuilish dreames cleane contrary to the scripture which is a manifest signe that they are bewitched of the deuill Wherefore they are nothing amended by our admonitions but are much more hardened and more obstinate then they were before And surely I could neuer haue beleued but that I haue good experience therof at this day that the power of the deuill is so greate that he is able to make falshod so like to the truth Moreouer which is yet much more horrible when he goeth about to ouerwhelme sorrowfull consciences with ouer much heauines he can so cunningly and so liuely chaūge himselfe into the likenes of Christ that it is impossible for the poore tempted and afflicted soule to perceaue it wherby many simple and ignoraunt persons are deceaued and driuen downe to desperation and some also destroy themselues For they are so bewitched of the deuil that they beleue this to be a most certaine truth that they are tempted and accused not of the deuill but of Christ himselfe Such a like thing of late happened to that miserable man Doctor Kraus of Hal which said I haue denied Christ and therfore he standeth now before his father and accuseth me He being blinded with the illusion of the deuil had so strongly conceaued in his minde this imagination that by no exhortation no consolation no promises of God he could be brought from it wherupon he despaired and so miserably destroied himselfe This was a meere lie a bewitching of the deuil and a fantasticall definition of a wrong Christ whom the scripture knoweth not For the scripture setteth forth Christ not as a Iudge a temptour or accuser but a reconciler a mediator a comforter and a throne of grace But the poore man deluded by the deuill could not then see this and therfore against al scripture he thinketh this to be an vndoubted truth Christ accuseth thee before his father he standeth not for thee but against thee therfore thou art damned And this tentation is not of man but of the deuill which that enchaunter most strongly imprinteth in the heart of the tempted But vnto vs which are lead and taught by an other spirite it is a manifest and a cursed lie and a plaine bewitching of the deuill But vnto those that are thus bewitched it is so certaine a truth that none can be more certaine Seing then that the deuill is able to print in our hearts so manifest a lie that we woulde sweare a thousand times it were an vndoubted truth we must not be proud but walke in feare and humilitie calling vpon the Lord Iesus that we be not lead into tentation Worldly and secure men which after they haue once or twise hearde the Gospell preached by and by imagine that they haue receaued aboundaunce of gods spirite doe fall at length in like manner because they feare not God nor render thankes vnto him but perswade themselues that they are able not onely to hold and to maintaine the doctrine of true religion but also to stand against the deuill in any assault or conflicte be it neuer were so greeuous Such are meete instruments for the Deuill to bewitch and to throwe downe to desperation On the other side say not thou I am perfite I can not fall but humble thy selfe and feare lest if thou stand to day to morrow thou be ouerthrowne I my selfe although I be a Doctor of diuinitie and haue nowe preached Christ and fought against the Deuill in his false teachers a great while doe finde by experience notwithstanding what a doe I haue to holde fast and not to lose Christ For I can not shake of Satan as I desire neither can I so apprehend Christ as the scriptures set him forth but oftentimes the Deuill setteth before mine eyes a false Christ But thankes be to God who keepeth vs in the worde in faith and in prayer that we may walke before him in humilitie and feare and not presume of our owne wisedome righteousnes strength but trust in the power of Christ who is strong when we are weake and by vs weake and feeble creatures he alwayes ouercommeth and triumpheth
Christ is innocent in this generall lawe touching his owne person so is he also in all the rest And as he is giltie in this generall lawe in that he is made a Curse for vs and is hanged vpon the crosse as a wicked man a blasphemer a murtherer a traitour euen so is he also giltie in all others For all the Curses of the law are heaped together and laide vpon him and therfore he did beare and suffer them in his owne body for vs He was therfore not onely accursed but was also made a Curse for vs. This is rightly and after a true Apostolicall manner to interprete the Scriptures For a man is not able to speake after this manner without the holy Ghost that is to say to comprehend the whole lawe in this one saying Christ is made a Curse for vs and lay the same altogether vpon Christe and contrariwise to comprehend all the promises of the Scripture and say that they are all at once fulfilled in Christ Wherfore this is in deede an Apostolike and inuincible argument not taken out of one place of the lawe but out of the whole lawe which Paule also vseth as a sure ground Here we may see with what diligence Paule read the holy Scriptures and howe exactly he wayed euery worde of this place In thy seede shall all the nations of the earth be blessed First out of this worde Blessing c. he gathereth this argument If blessing shall be geuen vnto all nations then are all nations vnder the Curse yea the Iewes also who haue the lawe And he alleageth a testimonie of the Scripture wherby he proueth that all the Iewes which are vnder the lawe are vnder the Curse For Cursed is euery one vvhich abideth not in all the things that are vvritten in this booke Moreouer he diligently wayeth this clause All nations Out of the which he gathereth thus that the Blessing belongeth not onely to the Iewes but also to all the nations of the whole world Seing then it belongeth to all nations it is impossible that it should be obtained through the lawe of Moises for as much as there was no nation that had the law but onely the Iewes And although they had the law yet were they so farre of from obtaining the Blessing through it that the more they indeuoured to accomplish it the more they were subiecte to the Curse of the lawe Wherfore there must needes be an other righteousnes which must be farre more excellent then the righteousnes of the law through which not onely the Iewes but also all nations through out the whole world must obtaine the Blessing Finally these words In thy Seede he expoundeth after this maner that a certaine man should issue out of the seede of Abraham that is to say Christ through whom the Blessing should come afterwards vpon all nations Seing therfore it was Christe that should blesse all nations it was he also that should take away the Curse from them But he could not take it away by the law for by the lawe it is more more encreased What did he then He ioyned himself to the companie of the accursed taking vnto him their flesh and their bloud and so set him self for a Mediator betwene God and men saying Although I be flesh and bloud and now dwell among the accursed yet notwithstanding I am that Blessed one through whom all men must be blessed So in one person he ioyned God and man together and being vnited vnto vs which were accursed he was made a Curse for vs hid his Blessing in our sinne in our death and in our Curse which condemned him and put him to death But because he was the Sonne of God he coulde not be holden of them but ouercame them led them captiue and triumphed ouer them and whatsoeuer did hang vpon flesh which for our sake he tooke vpon him he caried it with him Wherefore all they that cleaue vnto this flesh are blessed and deliuered from the Curse that is from sinne and euerlasting death They that vnderstand not this benefite of Christ wherof the gospell specially intreateth and knowe not an other righteousnes besides the righteousnes of the lawe when they heare that the workes of the lawe are not necessary to saluation but that men doe obtaine the same by onely hearing and beleuing that Christe the Sonne of God hath taken vpon him our flesh and ioyned him selfe to the accursed to the ende that all natiōs might be blessed they I say are offended for of all this they vnderstand nothing or else they vnderstand it carnally For their mindes are occupied with other cogitations fantastical imaginatiōs therfore these things seeme vnto them straūge matters Yea euen vnto vs which haue receaued the first fruites of the spirit it is vnpossible to vnderstād these things perfectly for they mightely fight agaīst reason To conclude all euils should haue ouerwhelmed vs as they shall ouerwhelme the wicked for euer But Christ being made for vs a trāsgressor of all lawes giltie of all our malediction our sinnes and al our euils cometh as Mediatour betwene embracing vs wicked and damnable sinners He tooke vpon him and bare all our euils which should haue oppressed and tormented vs for euer and these caste him downe for a while and ranne ouer his head like water as the Prophet in the person of Christ complaineth when he sayth Thy indignation sore presseth me and thou hast vexed me vvith all thy stormes Again Thine indignations haue gone ouer me and thy terrours haue troubled me By this meanes we being deliuered from these euerlasting terrours and anguish through Christe shall enioy an euerlasting and inestimable peace and felicitie so that we beleue this These are the reuerend mysteries and secretes which Moises also somwhat parkly in some places did for eshew which also the Prophets Apostles did know did deliuer to their posteritie Of which thing to come the Saincts of the old Testament reioyced more then we doe for the same already exhibited vnto vs In deede we do acknowledge that this knowledg of Christ of the righteousnes of faith is an inestimable treasure but we conceaue not therby such a ful ioy of spirite as the Prophets and Apostles did Hereof it cometh that they and specially Paule so plentifully set forth and so diligently taught the Article of Iustification For this is the proper office of an Apostle to set forth the glory and benefit of Christ and thereby to raise vp and to comfort troubled and afflicted consciences Verse 14. That the blessing of Abraham might come vpon the Gentiles through Christ Iesus Paule hath alwayes this place before his eyes In thy seede c. For the Blessing promised vnto Abraham could not come vpon the Gentiles but onely by Christ the seede of Abraham and that by this meanes to witte that it behoued him to be made a Curse that this
measure in prison more plenteously in death oft Of the Ievves fiue times receiued I fortie stripes saue one I vvas thrise beaten vvith roddes I vvas once stoned I suffered thrise shippevvracke night and day haue I bene in the deepe sea In iourneyings I vvas often in perilles of vvaters in perilles of robbers in perilles of mine ovvne nation in perilles among the Gentiles in perilles in the Citie in perilles in the vvildernes in perilles in the sea in perilles among false brethren c. These be the true markes and imprinted signes of which the Apostle speaketh in this place The which we also at this day by the grace of God beare in our bodies for Christes cause For the world persecuteth killeth vs false brethren deadly hate vs SathaÌ„ inwardly in our heart with his fiery dartes terrifieth vs and for none other cause but for that we teach Christ to be our righteousnes life These markes we choose not of any deuotion neither do we gladly suffer them but because the world and the Deuill do lay them vpon vs for Christes cause we are compelled to suffer them and we reioyce in spirite with Paule which is alwayes willing glorieth and reioyceth that we beare them in our body for they are a seale and most sure testimonie of true doctrine and faith These things Paule spake as I shewed afore with a certaine displeasure and indignation Verse 18. Brethren the grace of our Lord Iesus Christe be vvith your spirite Amen This is his last farewell He endeth the Epistle with the same wordes wherewith he began As if he sayd I haue taught you Christ purely I haue entreated you I haue chidden you and I haue lette passe nothing which I thought profitable for you I can say no more but that I heartely pray that our Lord Iesus Christe would blesse and encrease my labour and gouerne you with his holy spirite for euer Thus haue ye the exposition of Paules Epistle to the Galathians The Lord Iesus Christ our iustifier and Sauiour who gaue vnto me the grace and power to expound this Epistle and to you likewise to heare it preserue and stablish both you and me which I most hartely desire that we daily growing more and more in the knowledge of his grace and Faith vnfained may be found vnblameable and without fault in the day of our redemption To whom with the father and the holy Ghost be glory world without end AMEN 1. TIMOT 1. Vnto the King euerlasting immortall inuisible vnto God onely vvise be honour and glory for euer and euer AMEN FINIS Samuul 1. Esay 41. 1. Cor. 1. Hereof reade more in the Apologie of the church of England and in the booke of monuments fol. 992. Col. 2. Rom. 4. Iac. 2. Mar. 1. Mat. 3. Gen. 3 vers 2. Genes 4. Genes 6. 2. Peter 2.5 Genes 10.6 c. 1 Actes 14. Actes 7 5â— The church of the Gentiles 1. Cor. 2.1 1. Cor. 1.30 The argument of iustificatioÌ„ very necessary and diligently to be handled The rage of Sathan a sure argumeÌ„t that the day of iudgemeÌ„t is at hande The outrages of the Anabaptistes The Deuill troubleth not those that are buried and dead in sinne but especially those that are godly and hate sinne Genes 3 ver 15. For vvhose cause specially Luther setteth forth this vvorke and vvho they be that onely vnderstand this doctrine The dignitie of Gods vvord and the sacraments depend not vpon the vvorthines or vnvvorthines of the minister Iudges â—5 4. 1. Timot. 1 1â— Eccles 11 4. Psal. 121.4 The Churche shall neuer be quiet in this vvorld Vnderstande this of pestileÌ„t Libertines vvhich vvould vtterly take avvay the lavv al feare of god and the ministerie of his vvord Osea 4 4. Mich. â— 6. An exhortatioÌ„ to ministers 1. Cor. 11 19. 2. Cor. 6 15. Genes 3 5. 2. Cor. 1.12 Hovve many kindes of righteousnes there are Christian righteousnes The righteousnesse of faithe aptlye called the passiue righteousnes because it coÌ„sisteth in suffering receauing like as the righteousnes of the lavv is called th' actiue righteousnesse because it coÌ„sisteth in doing vvorking The infirmitie of man in teÌ„ptations The lavve can not comfort vs in afflictions The lavve is not giuen to a righteous maÌ„ but to the lavvlesse and disobedient Tit. 1 9 Rom. 3 20. Rom. 6 14. Rom. 10 4. Galat. 3 24 Po. 1 1â— Good vvorkes not forbiddeÌ„ ChristiaÌ„ righteousnesse not vvroughte by vs but vvrought in vs 1. Cor. 15.49 VVe caÌ„ do nothing for the obtaining of ChristiaÌ„ righteousnesse Io. 16 10. Heb. 1 3. 1. Cor. 1 30. Heb. 4.15 Rom. 4 15. 1. Io. 5 18. 1. Iohn 5.18 Rom. 1. vers 19.20.21 c. The drifte of the Apostle in the Epistle to the GalathiaÌ„s See vvhat vve fal into vvhen vve neglecte this doctrine or vvant true zeale to aduaÌ„ce the same 1. Cor. 1.30 Heb. 7.25 Rom. 4. 15. 1. Cor. 6.19 The occasioÌ„ of vvryting this Epistle to the Galathians The Deuil hateth the gospel stirreth vp vvicked meÌ„ against it The doctrine of the gospell The accusatioÌ„s vvhervvith the vvorlde chargeth the gospell The effectes of the gospell Coloss 1. ver 1â— The authority of the false Apostels Io. 8. Rom. 4 4.5.6 Math. 7 ver 22 The argument of the papistes against vs. VVith hovve greate constaÌ„cie S. Paule defendeth his vocation and authoritie against the false Apostles The summe of the tvvo first chapters Galat. 5. The minister of God must be sure of his calling The glorying of S. Paule necessary and holy Rom. 11.13 The Preachers are to be receaued as messengers from God by vvhose ministerie God himselfe speaketh The calling of the Apostles 1 Cor. 10.28 Ephes 4.11 VVho be Apostles Actes 1.24.25 The calling of Mathias Actes 9.15 The Apostles sainctes Math. 27 5. They vvhich be not called do kil and destroy The certaintie of calling VVhat daunger they be in vvhich haue no lavvfull calling VVhy Paule exalteth his calling so in euery place The profite of extolling our calling A holy pride The summe of the Epistle to the GalathiaÌ„s Math. 12.34 VVhat Paule goeth about in this Epistle Rom. 4.24.25 The victorie of Christ is ours 1. Cor. 15.57 Iohn 11.25 VVhy he saith and all the brethern These fantasticall spirites flie the crosse and therfore betake them selues to such places vvhere they may liue at ease The condition of all godly preachers The coÌ„fort of faithfull teachers laboring vnder the crosse 1. Cor. 2 9. The constant faith of Luther 1 Pet. 5 4. The vvord sacramentes are not polluted by our vngodlines The seat of Antichrist 2. Thes 2.4 The churche dispersed through the vvorld Grace Peace The article of of iustificatioÌ„ is continually to be beaten into our heds The greeting of the Apostle straunge and vnheard of to the vvorld Sinne. Conscience The doctrine of Christians Grace Peace Sinne is not released but by grace alone The vvorld knovveth not the doctrine of true godlines Onely by grace is the conscience