Commentary on Galatians

I MYSELF can scarcely believe that I was so plentiful in words, when I did publicly expound this Epistle of St. Paul to the Galatians, as this book sheweth me to have been. Notwithstanding, I perceive all the cogitations which I find in this treatise, by so great diligence of the brethren gathered together, to be mine: so that I must needs confess, either all, or perhaps more, to have been uttered by me in this public treatise; "for in my heart this one article reigneth, even the faith of Christ." From whom, by whom, and unto whom, all my divine studies, day and night, have recourse to and fro continually. And yet I perceive that I could not reach anything near unto the height, breadth, and depth of such high and inestimable wisdom; only certain poor and bare beginnings, and as it were fragments, do appear. Wherefore, I am ashamed that my so barren and simple commentaries should be set forth upon so worthy an apostle and elect vessel of God. But wheu I consider again the infinite and horrible profanation and abomination which always hath raged in the church of God, and yet at this day caaseth not to rage against this only and grounded rock, which we hold to be the article of our justification, (that is to say, hoAv, not by ourselves, neither by our works, which are less than ourselves, but by another help, even the Son of God, Jesus Christ, we are redeemed from sin, death, the devil, and made partakers of eternal life,) I am compelled to cast off all shame, and to be " bold above measure."

This rock did Satan shake in paradise, (Gen. iii. 2.) when he persuaded our first parents that, by their o^vn wisdom and power, they should be like unto God; forsaking true faith in God, who had given them life, and promised the continuance thereof. By and by after, this liar and murderer, " which will be always like unto himself," stirred up the brother to the murdering of his brother, (Gen. iv.) and for none other cause but that for his godly brother, by faith, had offered up a more excellent sacrifice, and he offering up his own works, wi.hout faith, had not pleased God. Against this, against the same faith, folloAved a most intolerable persecution of Satan by the sons of Cain; until God was even constrained at once, by thi flood, to purg^e the ^vhole world, and to defend Noah, the preacher of rig-hteousness. This notwithstanding, Satan continued his seed in Cham, the third son of Noah. But who is able to reckon up all examples? After these things, the whole world waxed mad against this faith, finding out an infinite number of idols and strange religions, whereby every one (as St. Paul saith), walked his own way, trusted by their works, some to pacify and please a god, some a goddess, some gods, some goddesses: that is to say, without the help of Christ; and by their o^vn works to redeem themselves from all calamities and from their sins, as all the examples and monuments of all nations do sufficiently witness.

But these are nothing in comparison of that people and congregation of God, Israel; which not only had the sure promise of the fathers, and afterward the law of God given unto them from God himself by his angels, above all other; but always and in all things were also certified by the words, by the miracles, and by the examples of the prophets. Notwithstanding, even among them also, Satan, (that is to say, the mad and outrageous opinion of their own righteousness,) did so prevail, that afterwards they killed all the prophets, yea, even Chi'ist himself, the Son of God, their promised Messiah; for that they had taught that men are accepted and received unto the favour of God, by grace only, and not by their own righteousness. And this is the sum of the doctrine of the devil, and of the world, from the beginning: We will not seem to do evil; but yet, whatsoever we do, that must God allow, and all his prophets must consent to it; which if they refuse to do, they shall die the death. Abel shall die, but Cain shall flourish. Let this be our law, (say they,) and even so it cometh to pass.

But in the church of the Gentiles, the matter is and hath been so vehemently handled, that the fury of the Jewish synagogue may well seem to have been but a sport. For they (as St. Paul saith) " did not know Christ their anointed, and therefore they crucified the Lord of glory." But the church of the Gentiles hath received and confessed Christ to be the Son of God, "being made our righteousness;" and this doth she publicly record, read, and teach. And yet, notwithstanding this confession, they that would be accounted the church do kill and persecute, and continually rage against those which believe and teach, and in their deeds declare nothing else, but that Christ is the self-same thing that they themselves (though with feigned words and hypocritical deeds) are constrained, in spite of their teeth, to allow and confess. For under the name of Christ, at this day, they reign. And if they could, without the name of Christ, hold that seat and kingdom, no doubt but they would express him to be such a one openly, as in their hearts they esteem him secretly. But they esteem him a great deal less than the Jews do, which, at the least, thmk lum to hd Thola, that is to say, a thief worthily hanged on the cross. But these men account him as a fable, and take him as " a feignerf god among the Gentiles;" as it may plainly appear at Rome, in the Pope's court, and almost throughout all Italy.

Because, therefore, Christ is made, as it were, a mock against his Christians, (for Christians they will be called,) and because Cain doth kill Abel continually, and the abomination of Satan now chiefly reigneth, it is very necessary that we should diligently handle this article, and set it against Satan, whether we be rude or eloquent, learned or unlearned; for this rock must be published abroad, yea, though every man should hold his peace, yet even of the very rocks and stones themselves. Wherefore I do most willingly herein accomplish my duty, and am contented to suffer this long commentary and full of words, to be set forth for the stirring up of all the brethren in Christ, against the sleights and maUce of Satan; which in these days is turned into such extreme madness against this " healthful knowledge of Christ, now revealed and raised up again;'* that, as hitherto men have seemed to be possessed with devils, and stark mad, even so now the devils themselves do seem to be possessed of far worse devils, and to rage even above the fury of devils; which, indeed, is a great argument that the enemy of truth and life doth perceive the day of judgment to be at hand, which is the horrible day of his destruction, but the most comfortable day of our redemption; and shall be the end of all his tyranny and cruelty. For, not without cause is he disquieted, when his members and powers are so assailed; even as a thief or an adulterer, when the morning appeareth and discloseth his wickedness, is taken tardy and apprehended for the same. For who ever heard (to pass over the abominations of the Pope) so many monsters to burst out at once into the world, as we see at this day in the Anabaptists alone? In whom Satan, breathing out, as it were, the last blast of his kingdom, through horrible uproars, setteth them every where in such a rage, as though he would by them suddenly, not only destroy the whole world with seditions, but also by innmnerable sects swallow up and devour Christ wholly with his church.

Against the wicked lives and opinions of others he doth not so rage: to wit, against whoremongers, thieves, murderers, perjured persons, rebels against God, unbelievers. No, to these rather he giveth peace and quietness; these he maintaineth in his court, with all manner of pleasures and delights, and giveth to them all things at will; even like as sometime in the beginning of the church, he did not only suffer all the idolatries and false religions of the whole world to be quiet and untouched, but also mightily maintained, defended, and nourished the same. But the church and religion of Christ alone he vexed on every side. After this permittmg peace and quietness to many heretics, he troubled only the cathoUc doctrine. Even so likewise at this day he hath no other business in hand but this only, (as his own, and always proper unto himself,) to persecute and vex our Saviour Christ, which is our perfect righteousness, " without any of our works:" as it is written of him, (Gen. iii. 15.) "Thou shalt bruise his heel."

But I do not set forth these my meditations so much against these men, as "for my brethren," which wiU either shew themselves thankful in the Lord for this my travail, or else will pardon this my weakness and temerity. But of the wicked I would not in any wise they should be liked or allowed; but rather that thereby both they and their god might be the more vexed, seeing with my great travail they are set forth only for such as St. Paul writeth this Epistle unto; that is to say, " the troubled, afflicted, vexed, tempted, (for they only understand these things,) and miserable Galatians in the faith." Whoso are not such, let them hear the Papists, monks. Anabaptists, and such other masters of profound wisdom and of their own religion, and let them stoutly contemn our doctrine and our doings. For at this day the Papists and Anabaptists conspire together against the church in this one point, (though they dissemble in words,) that the work of God dependeth upon the worthiness of the person. For thus do the Anabaptists teach, that baptism is nothing except the person do believe. Out of this principle must needs follow, that all the works of God be nothing, if the man be nothing. But baptism is the work of God, and yet an evil man maketh it not to be the work of God. Moreover, hereof it must follow, that matrimony, authority, liberty, and bondage, are the works of God: but because men are evil, therefore they are not the works of God. Wicked men have the sun, the moon, the earth, the water, the air, and all other creatures which are subject unto man-; but because they be wicked and not godly, therefore the sun is not the sun, the moon, the earth, the water, are not that which they are. The Anabaptists themselves had bodies and souls before they were re-baptized; but because they were not godly, therefore they had not true bodies and true souls. Also their parents were not lawfully married (as they grant themselves) because they were not re-baptized; therefore the Anabaptists themselves are aU bastards, and their parents were all adulterers and whoremongers, and yet do they inherit their parents' lands and goods, although they grant themselves to be bastards, and unlawful heirs. " Who seeth not here, in the Anabaptists, men not possessed with devils, but even devils themselves possessed with worse devils?"

The Papists in like manner, until this day, do stand upon works and the worthiness of man, contrary to grace, and so (in words at Ifiast) do strongly assist their brethren, the Anabaptists. For these foxes are tied together by the tails, although by their heads they seem to be contrary. For outwardly they pretend to be their great enemies, where is in- W^ardly, notwithstanding, they think, teach, and defend, indeed, all one thing against our Saviour Christ, who is our only righteousness. Let him, therefore, that can, hold fast this one article, and let us suffer the rest, which have made shipwreck thereof, to be carried whither the sea and winds shall drive them, until either they return to the ship, or swim to the shore. The conclusion and end of this complaint is, to hope for no quietness or end of complaint, so long as Christ and Belial do not agree. " One generation passeth, and another cometh," (Eccles. i. 4.) If one heresy die, by and by another springeth up; for the devil doth neither slumber nor sleep. I myself, which (although I be nothing) have been now in the ministry of Christ about twenty years, can truly witness that I have been assailed Avith more than twenty sects, of the which some are already destroyed; other some (as the parts and members of worms and bees that are cut asunder) do yet pant for life. But Satan, the god of all dissension, stirreth up daily new sects, and last of all (which of all other I should never have foreseen or once suspected) he hath raised up a sect of such as teach that the Ten Commandments ought to be taken out of the church, and that men should not be terrified with the law, but gently exhorted by the preaching of the grace of Christ, that the saying of the prophet Micah might be fulfilled, "Let no man strive nor reprove another," Hosea iv. 4. " They shall not prophesy to them," Micah ii. 6. As though Ave were ignorant, or had never been taught that afflicted and broken spirits must be comforted by Christ; but the hard-hearted Pharisees, unto whom the grace of God is preached in vain, must be terrified with the law. And they themselves also are forced to devise and imagine certain revelations of God's wrath against the Avicked and unbelievers. As though the law Avere or could be any thing elso but a revealing of God's wrath against impiety. Such is the blindness and presumption of these frantic heads, which even by their OAvn judgment do condemn themselves. Wherefore it behoveth the ministers of God's word to be surely persuaded, (if they will be accounted faithful and wise, in the day of Christ,) that the word of St. Paul is not spoken in vain, or prophesied of a matter of no importance: to Avit, " There must be also heresies among you, that they Avhich are approved may be made manifest," 1 Cor. xi. 19. Yea, I say, let the minister of Christ know, that so long as he teacheth Christ purely, there shall not be wanting perverse spirits, yea, even of our own, and among ourselves, which shall seek, by all means possible, to trouble the church of Christ. And hercAvithal let him comfort himself, that there is "no peace between Christ and Belial, or between the seed of the serpent and the seed of the woman," 2 Cor. vi. 15. Gen. iii. 15. Yea, let him rejoice in the troubles which he suffereth by these sects and seditious spirits, continually spring-in^ up one after another. For this is our rejoicing-, "even the testimony of our conscience," 2 Cor. i. 12, that we be found standing and fighting in the behalf of the seed of the woman against the seed of the serpent. Let him bite us by the heel, and spare not. We again will not cease to crush his head, by the grace and help or Christ, the principal bruiser thereof^ who is blessed for ever.

I HAVE taken in hand, in the name of the Lord, yet once again to expound this Epistle of St. Paul to the Galatians; not because I do desire to toach new things, or such as ye have not heard before, especially since that, by the grace of Christ, Paul is now thoroughly known unto you; but for that (as I have often forewarned you) this we have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the church again the doctrine of works and men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise, both of reading and hearing. And although it be never so well known, never so exactly learned, yet the devil, who continually rangeth about, seeking to devour us, is not dead. Likewise our flesh and old man is yet alive. Besides this, all kinds of temptations do vex and oppress us on every side; wherefore, this doctrine can never be taught, urged, and repeated enough. If this doctrine be lost, then is also the doctrine of truth, life, and salvation, losf and gone. If this doctrine flourish, then all good things flourish; religion, the true service of God, the glory of God, the right knowledge of all things which are necessary for a Christian man to know. Because, therefore, we would be occupied and not idle, we will there begin now where we made an end, according to the saying of the son of Sirach: " When a man hath done what he can, he must begin again."

M* iRST of all it behoveth that we speak of the argument of this Epistle; that is to say, what matter St. Paul here chiefly treateth of. The argument, therefore, is this: —

St. Paul goeth about to establish the doctrine of faith, grace, forgiveness of sins, or Christian righteousness, to the end that we may have a perfect knowledge and difference between Christian righteousness and all other kinds of righteousness. For there be divers sorts of righteousness. There is a political or civil righteousnessj, which emperors, princes of the world, philosophers and lawyers deal withal. There is also a ceremonial righteousness, which the traditions of men do teach. This righteousness parents and schoolmasters may teach without danger, because they do not attribute unto it any power to satisfy for sin, to please God, or to deserve grace; but they teach such ceremonies as are only necessary for the correction of manners, and certain observations concerning this life. Besides these, there is another righteousness, called the righteousness of the law, or of the ten commandments, which Moses teacheth. This do we also teach, after the doctrine of faith.

There is yet another righteousness which is above all these; to wit, " The righteousness of faith, or Christian righteousness," the which we must diligently discern from the other afore-rehearsed; for they are quite contrary to this righteousness, both because they now out of the laws of emperors, the traditions of the Pope, and the commandments of God; and also because they consist in our works, and may be wrought of us either by our pure natural strength, (as the Papists term it,) or else by the gift of God. For these kinds of righteousness are also of the gift of God, like as other good things are which we do enjoy.

But this most excellent righteousness, of faith, I mean, (which God through Christ, without works, impute th unto us,) is neither political nor ceremonial, nor the righteousness of God'a law, nor conslstetli in works, but is clean contrary: that is to say, a mere passive righteousness, as the others above are active. For in this we work nothing, we render nothing unto God, but only we receive and suffer another to work in us, that is to say, God. Therefore it seemeth good unto me to call this righteousness of faith, or Christian righteousness, the passive righteousness.

This is a righteousness hidden in a mystery, which the world doth not know, yea. Christians themselves do not thoroughly understand it, and can hardly take hold of it in their temptations. Therefore it must be diligently taught and continually practised. And whoso doth not understand or apprehend this righteousness, in afflictions and terrors of conscience, must needs be overthrown. For there is no comfort of conscience so firm and so sure, as this passive righteousness is.

But man's weakness and misery is so great, that in the terrors of conscience and danger of death, we behold nothing else but our works, our worthiness, and the law; which when it sheweth unto us our sin, by and by our evil life past cometh to remembrance. Then the poor sinner with great anguish of spirit groaneth, and thus thinketh with himself: " Alas! how desperately have I lived! would to God I might live longer; then would I amend my life." Thus man's reason cannot restrain itself from the sight and beholding of this active or working righteousness, that is to say, her own righteousness; nor lift up her eyes to the beholding of the passive or Christian righteousness, but resteth altogether in the active righteousness; so deeply is this evil rooted in us.

On the other side, Satan, abusing the infirmity of our nature, doth increase and aggravate these cogitations in us. Then can it not be but that the poor conscience must be more grievously troubled, terrified, and confounded. For it is impossible that the mind of man itself should conceive any comfort, or ook up unto grace only in the feeling and horror of sin, or constantly reject all disputing and reasoning about works. For this is far above man's strength and capacity, yea, and above the law of God also. True it is, that of all things in the world, the law is most excellent; yet is it not able to quiet a troubled conscience, but increaseth terrors, and driveth it to desperation. " That sin by the commandment might become exceeding sinful," Rom. vii. 13.

K "Wherefore the afflicted and troubled conscience hath no remedy against desperation and eternal death, unless it take hold of the forgiveness of sins by grace, freely offered in Christ Jesus, that is to say, this " passive faith, or Christian righteousness:" which, if it can apprehend, then may it be at quiet, and boldly say • I seek not this active or working righteousness, although I know that I ought to have it, and also to fulfil it.

But be it so that I had it, and did fulfil it indeed, yet notwithstanding I cannot trust unto it, neither dare I set it against the judgment of God. Thus I abandon myself from all active righteousness, both of mine own and of God's law, and embrace only that passive righteousness, which is the righteousness of grace, mercy, and forgiveness of sins. Briefly, I rest only upon that righteousness, Avhich is the righteousness of ^^ Christ and of the Holy Ghost.

Like as the earth engendereth not rain, nor is able by her own strength, labour, and travail to procure the same, but receiveth it of the mere gift of God from above, so this heavenly righteousness is given us of God, without our works or deservings. Look, then, how much the earth of itself is able to do in getting and procuring to itself seasonable showers of rain to make it fruitful; even so much, and no more, are we able to do by our strength and works in winning this heavenly and eternal righteousness; and therefore shall never be able to attain unto it, imless God himself, by mere imputation, and by his unspeakable gift, do bestow it upon us. The greatest knowledge, then, and the greatest wisdom of Christians is, not to know the law, to be ignorant of works, and of the whole active righteousness, especially when the conscience wrestleth with the judgment of God. Like as on the contrary, amongst, those which are not of the number of God's people, the greatest / point of wisdom is, to know and earnestly to urge the Jaw and ' the active righteousness.

But it is a thing very strange and unknown to the world, to teach Christians to learn to be ignorant of the law, and so to live before God, as if there were no law: notwithstanding, except thou be ignorant of the law, and be assuredly persuaded in thine heart that there is now no law nor wrath of God, but altogether grace and mercy for Christ's sake, thou canst not be saved; for by the law comieth jyheJknQ\5dedge,,of^^n. Contrariwise, works and the~Tceeping of the law must be so straitly required in the world, as if there were no promise or grace; and that because of the stubborn, proud, and hard-hearted, before whose eyes nothing must be set but the law, that they may be terrified and humbled. For the law is given to terrify and kill such, and to exercise the old man, and both the word of grace and of wrath must be rightly divided, according to the apostle, 2 Tim. ii.

Here is then required a wise and faithful disposer of the word of God, which can so moderate the law, that it may be kept within his bounds. He that teach eth that men are justified before God by the observation of the law, passeth the bounds of the law, and confoundeth these two kinds of righteousness, active and passive, and is but an ill logician, for he doth not rightly divide. Contrariwise, he that setteth forth the law and works to the old man, and the promise and for giveness of sins and God's mercy to the new man, divideth the word well. For the flesh, or the old man, must he coupled with the law and works; the spirit, or new man, must be joined with the promise of God and his mercy. Wherefore, when I see a man that is bruised enough already, oppressed with the law, terrified with sin, and thirsting for comfort, it is time that 1 should remove out of his sight the law and active righteousness, and that I should set before him, by the gospel, the Christian and passive righteousness, which, excluding Moses with his law, offereth the promise made in Christ, who came for the afflicted and for sinners. Here is man raised up again, and conceiveth the good hope, neither is he any longer under the law, but under grace. How not under the lawr According to the new man, to whom the law doth not appertain. For the law hath his bounds unto Christ, as Paul saith afterwards: "For Christ is the end of the law," (Rom. x. 4.) who being come, Moses ceaseth with his law, circumcision, the sacrifices, the sabbaths, yea, and all the prophets.

This is our divinity, whereby we teach how to put a difference between these two kinds of righteousness, active and passive, to the end that manners and faith, works and grace, policy and religion, should not be confounded, or taken the one for the other. Both are necessary; but both must be kept within their bounds; Christian righteousness appertaineth to the new man, and the righteousness of the law appertaineth to the old man, which is born of flesh and blood. Upon this old man, as upon an ass, there must be laid a burden that may press him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new man, by faith in Christ, (which notwithstanding is not fully done in this life,) then may he enjoy the kingdom and inestimable gift of grace.

This I say, to the end that no man should think we reject or forbid good works, as the Papists do most falsely slander us, neither understanding what they themselves say, or what we teach. They know nothing but the righteousness of the law, and yet they will judge of that doctrine which is far above the law, of which it is impossible that the carnal man should be able to judge. Therefore they must needs be offended, for they can see no higher than the law. Whatsoever, then, is above the law, is to them a great oflfence. But we imagine, as it were, two worlds, the one heavenly and the other earthly. In these we place these two kinds of righteousness, being separate the one far from the other. The righteousness of the law is earthly, and hath to do with earthly things, and by it we do food works. But as the earth bringeth not forth fruit except rst it be watered and made fruitful from above; even so by the righteousness of the law, in doing many things we do nothing, and in fulfilling of the law Ave fulfil it not, except first, without any merit or work of ours, we he made righteous hy \ the Christian righteousness, which nothing appertaineth to the 1 righteousness of the law, or to the earthly and active righteous- / ness. But this righteousness is heavenly, which (as is said) we have not of ourselves, but receive it fi'om heaven; which we work not, but which by grace is wrought in us, and apprehended by faith; whereby we mount up above all laws and works. Wherefore, like as we have borne (as St. Paul saith) the image of the earthly Adam, so let us bear the image of the heavenly, which is the new man in a new world, where is no law, no sin, no remorse or sting of conscience, no death, but perfect joy, righteousness, grace, peace, salvation and glory.

Why, do we then nothing? do we work nothing for the obtaining of this righteousness? I answer. Nothing at all. For this is perfect righteousness, " to do nothing, to hear nothing, to know nothing of the law, or of works," but to know and believe this only, that Christ is gone to the Father, and is not now seen; that he sitteth in heaven at the right hand of his Father, not as a judge, but made unto us, of God, wisdom, righteousness, holiness, and redemption; briefly, that he is our high priest intreating for us, and reigning over us and in us by grace. In this heavenly righteousness sin can have no place, for there is no law; and where no law is, there can be no ^

Seeing, then, that sin hath here no place, there can be no anguish of conscience, no fear, no heaviness. Therefore St. John saith, (1 John v. 18.) " He that is born of God cannot sin." But if there be any fear or grief of conscience, it is a token that this righteousness is withdra^vn, that grace is hidden, and that Christ is darkened and out of sight. But where Christ is truly seen indeed, there must needs be full and perfect joy in the Lord, with peace of conscience, which most certainly thus thinketh: "Although I am a sinner by the law, and under condemnation of the law, yet I despair not, yet I die not, because Christ liveth, who is both my righteousness and my everlasting life." In that righteousness and life I have no sin, no fear, no sting of conscience, no care of death. I am indeed a sinner, as touching this present life and the righteousness thereof, as the child of Adam; where the law accuseth me, death reigneth over me, and at length would devour me. But I have another righteousness and life above this life, which is Christ the Son of God, who knoweth no sin nor death, but is -J righteousness and life eternal: by whom this my body, being dead and brought into dust, shall be raised up again, and delivered from the bondage of the law and sin, and shall be sanctified together with the spirit.

So both these continue whilst we here live. The flesh if

accused, exercised Avith temptations, oppressed with heaviness and sorrow, bruised by his active righteousness of the law; but the spirit reigneth, rejoiceth, and is saved by this passive and Christian righteousness, because it knoweth that it hath a Lord in heaven, at the right hand of his Fathek, who hath aboHshed the law, sin, death, and hath trodden under his feet all evils, led them captive, and triumphed over them in himself. Col. ii. 15.

St. Paul therefore, in this epistle, goeth about diligently to instruct us, to comfort us, to hold us in the perfect knowledge of this most Christian and excellent righteousness. For if the article of justification be once lost, then is all true Christian doctrine lost. And as many as are in the world that hold not this doctrine, are either Jews, Turks, Papists, or heretics. For between the " righteousness of the law," and " Christian righteousness," there is no mean. He then that strayeth from this " Christian righteousness," must needs fall into the " righteousness of the law;" that is to say, " when he hath lost Christ, he must fall into the confidence of his own works."

Therefore do we so earnestly set forth, and so often repeat this doctrine of " faith," or " Christian righteousness," that by this means it may be kept in continual exercise, and may be plainly discerned from the "active righteousness of the law." Otherwise we shall never be able to hold the true divinity (for by this only doctrine the church is built, and in this it consisteth:) but by and by we shall either become canonists, observers of ceremonies, "observers of the law, or Papists, and Christ so darkened, that none in the church shall be either rightly taught or comforted." Wherefore, if we will be teachers and leaders of others, it behoveth us to have great care of these matters, and to mark well this distinction between the righteousness of the law and the righteousness of Christ. And this distinction is easy to be uttered in words; but in use and experience it is very hard, although it be never so diligently exercised and practised; for that in the hour of death, or in other agonies of the conscience, these two sorts of righteousness do encounter more near together than thou wouldst wish or desire. " Wherefore I do admonish you, especially such as shall become instructors and guiders of consciences, and also every one apart, that ye exercise yourselves continually by study, by reading, by meditation of the word, and by prayer, that in the time of temptation ye may be able to instruct and comfort both your own consciences and others, and to bring them from the law to grace, from active and working righteousness, to the passive and received righteousness;" and, to conclude, " from Moses to Christ." For the devil is wont in affliction, and in the conflict of conscience, by the law to make us afraid, and to lay against us the guilt of sin, our wicked life past, the wrath and judgment of God, heU, and eternal death, that by this means he may drive us to desperation, make us bond-slaves to himself, and pluck us from Christ. Furthermore, he is wont to set against us those places of the gospel, wherein Christ himself requireth works of us, and with plain words threateneth damnation to those who do them not. Now, if here we be not able to judge between these two kinds of righteousness; if we take not hold of Christ by faith, sitting at the right hand of God, (Heb. vii. 25.) who maketh intercession uuto the Father for us wretched sinners, then are we under the law and not under grace, and Christ is no more a Saviour, but a lawgiver; so that now there remaineth no more salvation, but a certain desperation and everlasting death, except repentance follow.

Let us then diligently learn to judge between these two kinds of righteousness, that we may know how far we ought to obey the law. Now, we have said before, that the law in a Christian ought not to pass his bounds, but ought to have dominion only over the flesh, which is in subjection unto it, and remaineth under the same. When it is thus, the law is kept within his bounds. But if it shall presume to creep into thy conscience, and there seek to reign, see thou play the cunninglogician, and make the true division. Give no more to the law than is convenient, but say thou: " O law, thou wouldst chmb up into the kingdom of my conscience, and there reign and reprove it of sin, and wouldst take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation, that I might be without all hope, and utterly perish." This thou dost besides thine office; keep thyself within thy bounds, and exercise thy power upon the flesh, but touch not my conscience; for I am baptized, and by the gospel am called to the partaking of righteousness and of everlasting life, to the kingdom of Christ, wherein my conscience is at rest, where no law is, but altogether forgiveness of sins, peace, quietness, joy, health, and everlasting life. Trouble me uot in these matters, for I will not suffer thee, so intolerable a iyrant and cruel tormentor, to reign in my conscience, for it is the seat and temple of Christ, the Son of God, (1 Cor. vi. 19.) who is the king of righteousness and peace, and my most sweet saviour and mediator: he shall keep my conscience joyful and quiet in the sound and pure doctrine of the gospel, and in the knowledge of this Christian and heavenly righteousness.

When I have this righteousness reigning in my heart, I descend from heaven as the rain maketh fruitful the earth: that is to say, I come forth into another kingdom, and I do " good works," how and whensoever occasion is offered. If I be a minister of the word, I preach, I comfort the broken-hearted, I administer the sacraments. If I be a householder, I govern my house and my family, I bring up my children in the knowledge and fear of God. If I be a magistrate, the charge that is given me from above, I diligently execute. If I be a servant, I do my master's business faithfully. To conclude, whatsoever he be that is assuredly persuaded that Christ is his righteousness, doth not only cheerfully and gladly work well in his vocation, but also submitteth himself through love to the magistrates, and to their laws, yea, though they be severe, sharp, and cruel, and (if necessity do so require) to all manner of burdens, and to all dangers of this present life, because he knoweth that this is the wiU of God, and that this obedience pleaseth him. Thus far as concerning the argument of this Epistle, whereof Paul intreateth, taking occasion of false teachers who had darkened this righteousness of faith among the Galatians, against whom he setteth himself in defeudriig and commending his authority and office.

Verse 1. Paul, an apoRtle (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.)

JN ow that we have declared the argiunent and sum of this epistle to the Galatians, we think it good, hetbre we come to the matter itself, to shew what was the occasion St. Paul wrote this epistle. He had planted among the Galatians the pure doctrine of the gospel, and the righteousness of faith; but by and by, after his departure, there crept in certain false teachers, which overtlu'ew all that he had planted and truly taught among them. For the devil cannot but furiously impugn this doctrine with all force and subtlety, neither can he rest so long as he seeth any spark thereof remaining. We also, for this only cause, that we preach the gospel, do suffer of the world, the devil, and his ministers, all the mischief that they can work against us, both on the right hand and on the left.

For the gospel is such a doctrine as teacheth a far higher matter than is the wisdom, righteousness, and religion of the world, that is to say, free remission of sins through Christ, &c. It leaveth those things in their degi'ee, to be as they are, and commendeth them as the good creatures of God. But the world preferreth these creatures before the Creator, and moreover, by them would put away sin, be delivered from death, and deserve everlasting life. This doth the gospel condemn. Contrariwise, the world cannot suffer those things to be condemned which it most esteemeth, and best liketh of; and therefore it chargeth the gospel that it is a seditious doctrine, and full of errors; that it overthroweth commonwealths, countries, dominions, kingdoms, and empires, and therefore offendeth both against God and the Emperor; abolisheth laws, corrupteth good manners, and setteth all men at liberty to do what they list. Wherefore, with just zeal, and high service to God, (as it would seem) it persecuteth this doctrine, and abhorreth the teachers and professors thereof, as the greatest plague that can be in the whole earth.

Moreover, by the preaching of this doctrine, the devil is overthrown, his kingdom destroyed, the law, sin, and death, (wherewith, as most mighty and invincible tyrants, he hath brought all mankind in subjection under his dominion) are wrested out of his hands: briefly, his prisoners are translated out of the kingdom of darkness, into the kingdom of Light and Liberty. Shoidd the devil suff*er all this? " Should not the father of lies employ all his force and subtile policies, to darken, to corrupt, and utterly to root out this doctrine of salvation and everlasting life? Indeed, St. Paid complaineth in this, and all other his epistles, that even in his time the devil shewed himself a cunning workman in this business."

We thought good to shew here by the way, that the gospel is such a doctrine as condemneth all manner of righteousness, and preacheth the only righteousness of Christ, and to them that embrace the same, it bringeth peace of conscience and all good things; and yet, notwithstanding, the world hateth and persecuteth it most bitterly.

I have said before, that the occasion Avhy St. Paul wrote this epistle, was for that by and by after his departure, false teachers had destroyed those things among the Galatians, which he with long and great travel had built. And these false apostles being of the circumcision and sect of the Pharisees, were men of great estimation and authority, who bragged among the people that they were of that holy and chosen stock of the Jews, (John viii. Rom. iv. 4, 5, 6.) that they were Israelites, of the seed of Abraham, that they had the promises and the fathers; and finally, that they were the ministers of Christ, and the apostles' scholars, with whom they had been conversant, and had seen their miracles, and perhaps had also wrought some signs or miracles themselves; for Christ witnesseth (Matth. vii. 22.) that the wicked also do work miracles. Moreover, these false apostles, by all the crafty means they could devise, defaced the authority of St. Paul, saying: " Why do ye so highly esteem of Paul? Why have ye him in so great reverence? Forsooth, he was but the last of all that were converted unto Christ. But we are the disciples of the apostles, and were familiarly conversant with them. We have seen Christ working miracles, and heard him preach. Paul came after us, and is inferior unto us: and it is not possible that God should suffer us to err who are of his holy people, the ministers of Christ, and have received the Holy Ghost. Again, we are many, and Paul is but one, and alone, who neither is conversant with the apostles, nor hath seen Christ. Yea, he persecuted the church of Christ a great wliile. Would God (think ye) for Paul's sdki only, suffer so many churches to be deceived:"'

When men having such authority come into any country or city, by and by the people have them in great admiration, and under this colour of godliness and religion, they do not only deceive the simple, but also the learned; yea, and those also which seem to be somewhat confirmed in the faith, especially when they brag (as these did) that they are the offspring of the patriarchs, the ministers of Christ, the apostles* scholars, &c. jEven so the Pope at this day, when he hath no authority of the Scripture to defend himself withal, useth this one argument continually against us, "the chm-ch, the church." Thinkest thou that God is so offended, that, for a few heretics of Luther's sect, he will cast off liis whole chiirch? Thinkest thou that he would leave his church in error so many hundred years? And this he mightily maintaineth, " that the church can never be overthrown." Now, like as many are moved with this argument at this day, so, in Paul's time, these false apostles, through great bragging, and setting forth of their own praises, blinded the eyes of the Galatians, so that Paul lost his authority among them, and his doctrine was brought in suspicion.

Against this vain bragging and boasting of the false apostles, Paul with great constancy and boldness setteth his apostolic au thority, highly commending his vocation, and defending his ministry. And (although elsewhere he never doth the like) he will not give place to any, no, not to the apostles themselves, much less to any of their scholars. And to abate their pharisaical pride and shameless boldness, he maketh mention of the history done at Antiochia, where he withstood Peter himself. Besides this, not regarding the oflPence that might arise thereof, he saith plainly in the text, that he was bold to accuse and reprove Peter himself, the chief of the apostles, who had seen Christ, and had been most familiarly conversant with him. I am an apostle (saith he) and such a one as pass not what others are: yea, I was not afraid to chide the very pillar of all the rest of the apostles. And to conclude, in the first two chapters, he doth, in a manner, nothing else but set out his vocation, his office, and his gospel, affirming, that it was not of men, and that he had not received it by man, but by the revelation of Jesus Christ. Also, that if he, yea, or an angel from Heaven, should bring any other gospel than that which he hath preached, he shomd be holden accursed.

But what meaneth Paid by this boasting? I answer: Tliis common place serveth to this end, that every minister of God's word should be sure of his calling, that before God and man he may with a bold conscience glory therein, that he preaches the gospel as one that is called and sent: even as the ambassador of a king glorieth and vamiteth in this, that he cometh not as a private person, but as the king's ambassador; and because of this dignity, that he is the king's ambassador, he is honoured and set in the highest place; which honour should not be given unto him if he came as a private person. Wherefore, let the preacher of the gospel be certain that liis calling is from God. And it is expedient, that, according to the example of' Paul, he should magnify this his calling, to the end that he may win credit and authority among the people, like as the king's ambassador magnifieth his office and calling. And thus to glory is not vain, but a kind of necessary kind of glorying, because he glorieth not in himself, but in the king which hath sent him, whose authority he desireth to be honom-ed and magnified.

Likewise, when Paul so highly commendeth his calling-, he seeketh not his own praise, but with a necessary and a holy

?ride he magnifieth his ministry; as to the Romans xi. he saith: 'orasmuch as I am the apostle of the Gentiles, I will magnify mine office: that is to say, I will that men receive me, not as Paul of Tarsus, but as Paul the apostle or ambassador of Jesus Christ. And this he doth of necessity, to maintain his authority, that the people, in hearing this, might be more attent and willing to give ear imto him. For they hear not only Paul, but in Paul, Christ himself, and God the Father, sending him out in his message: Whose authority and majesty, like as men ought religiously to honom*, so ought they with great reverence to receive and to hear his messengers bringing his word and message.

This is a notable place, therefore, wherein Paul so glorieth and boasteth as touching his vocation, that he despiseth all others. If any man, after the manner of the world, should despise all others in respect of himself, and attribute all unto himself alone, he should not only shew himself a very fool, but also grievously offend. But this manner of boasting is necessary, and pertaineth not to the glory of Paul, but to the glory of God, whereby is offered unto him the sacrifices of praise and thanksgiving. For by this boasting, the name, the grace, and the mercy of God, is made known unto the world. Thus, therefore, he beginneth his epistle.

Verse 1. Paul, an apostle, not of men, &c. Here, in the very beginning, he toucheth those false teachers which boasted themselves to be the disciples of the apostles, and to be sent of them, but despised Paid, as one that was neither the apostles' scholar, nor sent of any to preach the gospel, but came in some other way, and of his own hand thrust himself into that office. Against those Paul defendeth his calling, saying, My calling seemeth base to your preachers: but whosoever they be which are come unto you, are sent either of men, or by man • that is to say, they have entered either of themselves, being not called, or else called by others. Bat my calling- is not of men, nor by man, but it is above all manner of calling that can be made by the apostles, "for it is by Jesus Christ, and ly God the Father," &c.

Where he saith of men, I mean such as call and thrust m themselves, when neither God nor man calleth or sendeth them, but they run and speak themselves; as at this day certain fantastical spirits do, which either lurk in corners, and seek places where they may pour out their poison, and come into the public congregations, or else they resort thither, where the gospel is planted already. These I call such as are sent of men. But where he saith, by man, I understand such as have a divine calling, but yet by man as by means. God caUeth them two manner of ways: by means, and without means. He calleth them to the ministry of his word at this day, not immediately by himself, but by other means; that is to say, by man. But the apostles were called immediately of Christ himself, " as the prophets in the old time were called of God himself." Therefore, when Paul saith, " not of men, neither by men," he beateth down the false apostles; as though he would say, although those vipers brag never so much, what can they brag more than that they are either come from men, that is to say, of themselves without any calling, or by man, that is to say, sent of others? I pass not upon any of these things, neither ought you to regard them. As for me, I am called and sent neither of men, nor by man, but without means, that is to wit, by Jesus Christ himself, and my calling is like in all points the calling of the apostles, and I am indeed an apostle. Paul, therefore, handleth this place, of the calling of the apostles, effectually. And elsewhere, he separateth the degree of apostleship from others, as in the first to the Corinthians, chap. xii. and in the fom'th to the Ephesians, where he saith, "And God hath ordained some in the church; as, fii'st, apostles; secondly, prophets; thirdly, teachers," &c. setting apostles in the first place: so that they be properly called apostles, "which are sent immediately of God himself," without any other ordinary means.

So Matthias was called only of God, (Acts i. 23 — 25,) for when the other apostles had appointed two, they durst not choose the one nor the other, but they cast lots, and prayed that God would shew Avhich of them he would have. For, seeing he should be an apostle, it behoved that he should be called of God. So was Paul called to be the apostle of the Gentiles, (Acts ix. 15.) Hereof the apostles also are called saints; for they are sure of their calling and doctrine, and have continued faithful in their office, and none of them became a cast-away saving Judas, because their calUng is holy, (Matt. xxvi. 15.)

This is the first assault that Paul maketh against the false iipostles, which ran when no man sent them. Calling, therefore, is not to be despised; for it is not enough for a man to have the word and piu-e doctrine, but also he must be assured of his calling; and he that enter eth without this assurance, enter eth to no other end but to kill and destroy. For God never prospereth the labour of those that are not called. " And although they teach some good and profitable matters, yet they edify not. So, our fantastical spirits at this day, have the words of faith in their mouths, but yet they yield no fruit, but their chief end and purpose is to draw men to their false and perverse opinions." They that have a certain and holy calling, — must sustain many and great conflicts, as they must do whose doctrine is pure and sound, that they may constantly abide in their lawful calling, agftinst the infinite and continual assaults of the devil, and rage of the world. " Here, what should he do whose calling is uncertain, and doctrine corrupt?"

This is therefore oiu- comfort which are in the ministry of the word, " that we have an office which is heavenly and holy," to the which we being lawfully called, do triumph against all the gates of hell. On the other side, it is a horrible thing when the conscience saith, " This thou hast done without any lawful calling." Here such terror " shaketh a man's mind which is not called, that he would wish he had never heard the word which he teacheth:" for, by his disobedience, he maketh all his works evil, were they never so good, insomuch, " that even his greatest works and labours become his greatest sins."

We see then how good and necessary this boasting and glorifying of our ministry is. In times past, when I was but a youn^ divine, methought Paul did unwisely in glorying so oft of his calling, in his epistles; but I did not understand his purpose; for I knew not that the ministry of God's word was so weighty a matter. I knew nothing of the doctrine of faith and a true conscience indeed, " for that there was then no certainty taught either in the schools or churches, but all was full of the sophistical subtleties of the schoolmen;" and therefore no man was able to understand the dignity and power of this holy and spiritual boasting of the true and lawful calling, which serveth first to the glory of God, and secondly to the advancing of our office, and moreover, " to the salvation of ourselves and of the people. For, by this our boasting, we seek not estimation in the world, or praise among men, or money, or pleasures, or favour, of the world; but forasmuch as we be in a divine calling, and in the work of God, and the people have great need to be assured of om- calling, that they may know our words to be the word of God, therefore we proudly vaunt and boast of it." It is not then a vain, but a most holy pride against the devil and the world, and humility before God.

Paul is SO inflamed here with zeal, that he cannot tarry till he come to the matter itself, but forthwith, in the very title, he bursteth out and uttereth what he hath in his heart. His intent in this epistle is, to treat of the righteousness that cometh by faith, and to defend the same: again, to beat down the law, and the righteousness that cometh by works. Of such cogitations he is full, and out of this wonderful and exceeding great abundance of the excellent Avisdom and knowledge of Christ in his heart, his mouth speaketh. This flame, this great burning fire of his heart, cannot be hid, nor suft'er him to hold his tongue; and therefore, he thought it not enough to say, " that he Avas an apostle sent by Jesus Christ," but also added, " by God the Father, Avhich hath raised him up from the dead."

But it seemeth here, that the adding of these words, " And by God the Father," &c. is not necessary. But because (as I said) Paul speaketh out of the abundance of his heart, his mind burnetii with desire to set forth, even iji the very entry of his epistle, the unsearchable riches of Christ, and to preach the righteousness of God, " which is called the resurrection of the dead." Christ Avho liveth, and is risen again, speaketh out of him, and moveth him thus to speak; therefore, not without cause, he addeth, " that he is also an apostle, by God the Father, Avho hath raised up Jesus Christ from the dead." As if he should say, I have to deal Avith Satan, and Avith those vipers, the instruments of Satan, Avhich go about to spoil me of the righteousness of Christ, Avho was raised up by God the Father from the dead; by the Avhich alone we are made righteous, by the Avhich Ave also shall be raised up at the last day from death to everlasting life. " But they that in such sort go about to overthroAv the righteousness of Christ, do resist the Father and the Son, and the Avork of them both."

Thus Paul, even at the first entrance, bursteth out into the whole matter Avhereof he intreateth in this epistle. For (as I said) he " treateth of the resurrection of Christ," who rose again to make us righteous, and in so doing, he hath overcome the law. sin, death, hell, and all evils, (Rom. iv. 24, 25.) Christ's victory, then, is the overcoming of the law, of sin, our flesh, the world, the devil, death, hell, and all evdls: And this his victory he hath given unto us. " Although, then, that these tyrants, and these enemies of om's, do accuse us, and make us afraid, yet can they not drive us to despair, nor condemn us;" for Chnst, whom God the Father hath raised up from the dead, " is our righteousness and victory, (1 Cor. xv. ST.) therefore, thanks, be to God, who hath given us the victory by our Lord Jesus Christ." Amen.

He saith not, by God which hath made Heaven and earth, Avhich Lord of ang-els, which commanded Abraham to go out of his cwn country, which sent Moses to Pharaoh the king, which Drought Israel out of Egypt, (as the false apostles did, who boasted of the God of their fathers, the Creator, Maintainer, and Preserver of all things, workmg wonders among his people:) but Paul had another thing in his heart, namely, " the righteousness of Christ," and therefore he speaketh words that make much for this his purpose, saying: " I am an apostle, neither of men, nor by men, but by Jesus Christ, and God the Father, who hath raised him up from the dead." Ye see, then, with what fervency of spirit Paul is led in this matter, which he goeth about to establish and maintain against the whole kingdom of hell, the power and wisdom of the world, and against the devil and his apostles.

Verse 2. And all the breiliren with me. This maketh much for the stopping of the mouths of these false apostles; for all his argnmients tend to the advancing and magnifying of his ministry, and contrariwise, to the discrediting of theirs; as if he should thus say: "Although it be enough, that I, through a divine calling, am sent as an apostle by Jesus Christ, and God the Father, which hath raised him up from the dead; yet, lest I should be alone, I add over and besides (which is more than needeth) aU the brethren, Avhich are not apostles, but fellow soldiers: they write this epistle as well as I, and bear Avitness with me that my doctrine is true and godly." Wherefore, we be sure that Christ is present with us, and that he teacheth and speaketh in the midst of us, and m our church. As for the false apostles, if they be any thing, they be but sent either of men, or by men; but I am sent of God the Father, and of Jesus Christ, who is our life and resurrection, (John xi. 25.) My other brethren are sent from God, howbeit by man, that is, to Avit, by me. Therefore, lest they might say that I only set myself proudly against them, I liave my brethren Avith me, all of one mind, as faithful witnesses, which think, write, and teach the self-same thing that I do.

Verse 2. Unto the churches of Galatia. Paul had preached the gospel throughout all Galatia, and albeit he had not wholly converted it unto Christ, yet he had many churches in it, into the which the false apostles, Satan's ministers, had crept. So likewise at this day, the fantastical anabaptists come not to those places where the adversaries of the gospel bear rule; but where Christians and good men are which love the gospel. With such they wuid in themselves even hi the dominions of tyrants and persecutors of tlie gospel: where they, creeping into houses under crafty pretence, pour out their poison to the subversion of many. But why go they not rather in the cities, countries, and dominions of the papists, and there profess and maintain their doctrine in the presence of wicked princes, bishops and doctors in the uniA-^ersities, as we by God's help and assistance have done? These tender martyrs will adventure no peril, but they resort thither where the gospel hath a harbour already, where they may live without danger in great peace and quietness^ So the false apostles would not endanger themselves to come to Jerusalem to Caiaphas, or to Rome to the emperor, or to other places where no man had preached afore, as Paul and the other apostles did: but they came into Galatia, which was won unto Christ already by the labour and travel of Paul, and into Asia, Corinth, and such other places, where good men were, and professed the name of Christ, persecuting no man, but suffering aU things quietly. There might the enemies of Christ's cross live in great security, and without any persecution.

And here we may learn that it is the lot of all godly teachers, that besides the persecution which they suffer of the wicked and unthankful world, and the great travail which they sustain in planting of chm'ches, they are compelled to suffer that thing, Avhich they of long time before had purely taught, to be quickly overthroAvn of fantastical spirits, who afterwards reign and rule over them. This grieveth godly ministers, more than any persecution of tyi'ants. Therefore, let him not be a minister of the gospel, which is not content to be thus despised, or is loth to bear this reproach; or if he be, let him give over his charge to another. We also at this day do find the same thing to be true by experience. We are miserably contemned and vexed outwardly by tyrants, inwardly by those whom we have restored to liberty by the gospel, and also by false bretlu-en. " But this is our. comfort and glory, that, being called of God, we have a promise of everlasting life, and look lor that reward wliich eye hath not seen, nor ear hath heard, nor hath entered into the heart of man." (1 Cor. ii. 9.) " For when the great shepherd, Chi'ist, shall appear, we shall receive an incorruptible crown of glory; who here also in this world wiU not suffer us to perish for hunger." (1 Pet. v. 4.)

Jerom moveth here a great question, " why Paul called those chm'ches which were no churches. It is (saith he) because Paul writeth to the Galatians that were perverted and turned back from Christ, and from grace, unto Moses, and the law?" Heremito I answer, that Paul calleth them the clnirches of Galatia, by putting a part for the whole, which is a common thing in the scriptures. For writing in hke manner to the Corinthians, " he rejoiceth on their behalf, that the grace of God was given them in Clu-ist, namely, that they were made rich through him in all utterance and knowledge." And yet many of them were misled by false apostles, and believed not the resurrection of the dead.

Albeit then, that the Galatians were fallen away from the doctrine of Paid, yet did baptism, the word, and the name of Christ, remain among^them. There were also some good men that were not revolted, which had a right opinion of the word and sacraments, and used them well. Moreover, these things could not be defiled through them that were revolted. For baptism, the gospel, and other things, are not therefore made imholy, because many are polluted and imholy, and have an evil opinion of them: but they abide holy and the same that they were, whether they be among the godly or the migodly: by whom they can neither be polluted, nor made holy. By our good or evil conversation, by om* good or evil life and manners, they be polluted or made holy in the sight of the heathen, but not afore God. Wherefore, wheresoever the substance of the word and sacraments remaineth, there is the holy church, although Antichrist there reign, who (as the scripture witnesseth) sitteth not in a stable of fiends, or in a swine-sty, or in a company of infidels, but in the highest and holiest place of all, namely, in the temple of God. Wherefore, although spiritual t)Tants reign, yet there must be a temple of God, and the same must be preserved under them. Therefore I answer briefly to this question, that the church is universal throughout the whole world, wheresoever the gospel of God and the sacraments be. The Jews, the Turks, and other vain spirits, are not the church, because they fight against these things and deny them. Hitherto as touching the title or inscription of this epistle. Now followeth the salutation or greeting of PauL

Verse 3. Grace be with you, and peace from God the Father, and from our Lord Jesus Clirist.

I hope ye are not ignorant what gi-ace and peace meaneth, seeing that these terms are common in Paid, and now not obscure or unknoAvn. But forasmuch as we take in hand to expound this epistle, (which we do, not because it is needful, or for any hardness that is in it, but that our consciences may be confii-med against heresies yet to come) let it not be tedious imto you, if we repeat those things again, that elsewhere, and at other times, we teach, preach, sing, and set out by writing. For if we neglect the article of justification, we lose it altogether. Therefore most necessary it is, chiefly, and above all things, that we teach and repeat tliis article continually: like as Moses saith of his law. For it cannot be beaten into our ears enough, or too much. Yea, though we learn it and understand it well, yet is there none that taketh hold of it perfectly, or belieyeth it with his heart. So frail a thing is our flesh, and disobedient to the spirit.

The greeting of the apostle is strange unto the world, and was never heard of before the preaching of the gospel. ''''Andthese two words, grace and peace, comprehend in them what- «*^ soever belongeth to Christianity.,.Grace releaseth sin, and ' peace maketh the conscience quiet. ' The two fiends that tor- —« ment us, are sin and conscience. But Christ hath vanquished these two monsters, and trodden them imder foot, both in this world, and the world to come. This the world doth not know, and therefore it can teach no certainty of the overcoming of sin, conscience, and death. Only Christians have this kind of doctrine, and are exercised and armed with it, to get victory against sin, despair, and everlasting death. And it is a kind or doctrine, neither proceeding of free-Avill, nor invented by the reason or wisdom of man, but given fi'om above. Moreover, these two words, grace and peace, do contain in them the whole sum of Christianity. Grace containeth the remission of sins, peace, a quiet and joyful conscience. But peace of conscience can never be had, unless sin be first forgiven. But sin is not forgiven for the fulfilling of the laAV: for no man is able to satisfy the law. But the law doth rather shew sin, accuse and terrify the conscience, declare the wrath of God, and drive to desperation. Much less is sin taken away by the works and inventions of men, as wicked worshippings, strange religions, vows, and pilgrimages. Finally, there is no work that can take away sin: but sin is rather increased by works. For the justiciaries and merit-mongers, the more they labour and sweat to bring themselves out of sin, the deeper they are plunged therein. For there is no means to take away sin, but grace alone. Therefore Paul, in all the gi'eetings of his epistle, setteth grace and peace against sin and an evil conscience. This thing must be diligently marked. The words are easy. But, in temptation, it is the hardest thing that can be, to be certainly persuaded in our hearts, that by grace alone, all other means, either in heaven or in earth, set apart, we have remission of sins, and peace with

The world understandeth not this doctrine; and therefore it neither will nor can abide it, but condemneth it as heretical and wicked. It braggeth of free-will, of the light of reason, of the soundness, of the powers and qualities of nature, and of good works, as means whereby it could discern and attain grace and peace; that is to say, forgiveness of sins and a quiet conscience. But it is impossible that the conscience should be quiet and joyful, unless it have peace through grace; that is to say, through the forgiveness of sins promised in Christ. Many have carefi^y laboured, by finding out diverse and sundry religious orders and exercises for this purpose, to attain peace and quietness of conscience: but by so doing, they have plunged themselves in more and greater miseries; for all such devices are but means to increase doubtfulness and despair. Therefore there shall be no rest to my bones or to thine, unless we hear the word of grace, and cleave unto it steadfastly and faithfully. Then shall oiu* conscience undoubtedly find grace and peace.

The apostle doth fitly distinguish this grace and peace from all other kinds of grace and peace whatsoever. He wisheth to the Galatians grace and peace, not from the emperor or kings and princes: for these do commonly persecute the godly, and rise up against the Lord, and Christ his anointed, (Psalm ii. 2.) nor from the world, ("for in the world," saith Christ, "ye shall have trouble:") but from God our Father, &c. which is as much as to say, he Avished unto them a heavenly peace. So Christ saith: " My peace I leave unto you: my peace I give^^ unto you; not as the world giveth it, do I giveJt»imto you." The peace of the world granteth nothing butine peace of our goods and bodies. So the grace or favour of the world giveth us leave to enjoy our goods, and caste th us not out of our possessions. But in affliction, and in the hour of death, the grace and favour of the world cannot help us, they cannot deliver us from affliction, despair, and death. But when the grace and peace of God are in the heart, then is man strong, so that he can neither be cast down with adversity, nor puffed up Avith prosperity, but walketh on plainly, and keepeth the highway. For he taketh heart and com*age in the victory of Christ's death; and the confidence thereof beginneth to reign in his conscience over sin and death; because, through him^ he hath assured forgiveness of his sins: which after he has once obtained, his conscience is at rest, and by the word of grace is ' comforted. So then a man, being comforted and heartened by the grace of God, (that is, by forgiveness of sin, and by this peace of conscience) is able valiantly to bear and overcome all troubles, yea even death itself. This peace of God is nofrgiven to the world, because the world never longeth after it, nor understand eth it, but to them that believe. And tliis cometh* to pass by no other means than by the only grace of God.

A rule to be observed, that men ought to abstain from the curious searching of GkM' s ^majesty.

But why doth the apostle add moreover in this salutation, " And from our Lord Jesus Christ?" Was it not enough to say, " And from God our Father?" Why then doth he couple Jesus Christ Avith the Father? Ye have oftentimes heard of us, now it is a rule and principle in the scriptures, diligently to be marked, that Ave must abstain from the curious searching of God's majesty, Avhich is intolerable to man's body, and much more to his mind. " No man" (saith the Lord) "shall see me and live," (Exod. xxxiii. 20.) The Pope, the Turks, the JeAvs, and all such as trust in their own merits, regard not this rule, and therefore removing- the mediator Christ out of their sight, they speak only of God, and before him only they pray, and do all that they do.

As for example, the monk imag-ineth thus: " These works which I do, please God, God will regard these my vows, and for them will save me." The Turk saith, " If I keep the things that are commanded in the Alcoran, God will accept me, and give me everlasting life." The Jew thinketh thus: " If I keep those things which the law commandeth, I shall find God merciful unto me, and so shall I be saved." So also a sort of fond heads at this day, bragging of the spirit of revelations, of visions, and such other monstrous matters, I wot not what, do walk in wonders above their reaches. These new monks have invented a new cross and new works, and they dream that by doing them they please God. To be brief, as many as know not the article of justification take away Christ the mercy seat, and will needs comprehend God in his majesty by the judgment of reason, and pacify him with their own works.

But true christian divinity, (as I give you often warning) setteth not God forth unto us in his majesty, as Moses and other doctrines do. It commandeth us not to search out the nature of God: but to know his will set out to us in Christ, whom he would have to take our flesh upon him, to be born and to die for our sins, and that this should be preached among all nations. "For after that, in^the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to savethjem that believe," ( 1 Cor. i. 21.) Wherefore, when thy conscience standeth in conflict, wrestling against the law,sin, and death, in the presence of God, there is nothing more dangerous than to wander with curious speculations in heaven, and there to search out God in his incomprehensible power, wisdom, and majesty, how he created the world, and how he govemeth it. If thou seek thus to comprehend God, and wouldst pacify him without Christ the mediator, making thy works a means between him and thyself, it cannot be but that thou must fall as Lucifer did, and in horrible despair lose God and all together. For as God is in his own nature unmeasm*able, incomprehensible, and infinite, so is he to man's nature intolerable.

Wherefore, if thou woiddst be in safety, and out of peril of conscience and salvation, bridle this climbing and presumptuous spirit, and so seek God as Paul teacheth thee, (1 Cor. i.) "We, saith he, preach Christ crucified, a stumbling block unto the Jews, and foolishness unto the Grecians; but unto them which are called, both of the Jews and Grecians, we preach Christ the power of God and the wisdom of God." Therefore begin thou there where Christ began, namely, in the womb of the virgin, in the manger, and at his mother's breasts, &c. For to this end he came down, was born, was conversant among men, suffered, was crucified, and died, that by all means he might set forth himself plainly before our eyes, and fasten the eyes of our hearts upon himself, that he thereby might keep us from climbing up into heaven, and from the curious searching of the divine majesty.

Whensoever thou hast to do therefore in the matter of justification, and disputest with thyself how God is to be found that justifieth and accepteth sinners; where, and in what sort he is to b e sought; then know thou that there is no other God besides this man, Christ Jesus. Embrace him, and cleave to him with thy whole heart, setting aside aU curious speculations of the divine majesty: " For he that is a searcher of God's majesty, shall be overwhelmed of his glory." (Pro v. xvii. 15. xxv. 27.) I know by experience what I say. But these vain spirits which so deal with God, that they exclude the mediator, do not believe me. Christ himself saith, " I am the way, the truth, and the life: no man cometh to the Father but by me." (John xiv. 6.) Therefore besides this way Christ, thou shalt find no way to the Father, but wandering: no verity, but hypocrisy and lying: no life, but eternal death. Wherefore mark this well in the matter of justification, that when any of us all shall have to wrestle with the law, sin, and death, and all other evils, we must look upon no other God, but only this God, incarnate and clothed with man's nature.

But out of the matter of justification, when thou must dispute with Jews, Turks, Papists, Heretics, &c. concerning^ the power, wisdom, and majesty of God, then employ all thy wit and industry to that end, and be as profound and as subtle a disputer as thou canst: for then thou art in another vein. But in the case of conscience, of righteousness and life (which I wish here diligently to be marked) against the law, sin, death, and the devil, or in the matter of satisfaction, of remission of sins, of reconciliation, and of everlasting life, thou must withdraw thy mind wholly from all cogitations and searching of the majesty of God, and look only upon this man Jesus Christ, who setteth himself forth unto us to be a mediator, and saith, " Come unto me, all ye that labour, and are heavy laden, and I will refresh you." (Matt. xi. 28.) Thus doing, thou shalt perceive the love, goodness, and sweetness of God: thou shalt see his wisdom, power, and majesty sweetened and tempered to thy capacity: yea, and thou shalt find it, this mirror and pleasant contemplation, all things according to that saying of Paul to the Colossians: " In Christ are hid all the treasures of wisdom and knowledge." And in ch. ii. " For in him dwelleth the ftdness of the godhead bodily." ( Col. ii. 3. and 9.) The world is ignorant of this, and therefore it searcheth out the will of God, setting aside the promise in Christ, to his great destruction. " For no man knoweth the Father but the Son, and he to whom the Son will reveal him." (Matt. xi. 27. John x. 15.)

And this is the cause why Paul is wont so often to couple Jes\is Christ with God the Father, even to teach us what true Christian religion is, Avhich beginneth not at the highest, as other religions do, but at the lowest. It will have us to climb up by Jacob's ladder, whereupon God himself leaneth,Avhose feet touch the very earth, hard by the head of Jacob. (Gen. xxviii. 12.) Wherefore, whensoever thou art occupied in the matter of thy salvation, setting aside all curious speculations of God's \i\\- searchable majesty, all cogitations of works, of traditions, of philosophy, yea, and of God's law too, run straight to the manger, and embrace this infant, and the Virgin's little babe in thine arms, and behold him as he was born, sucking, growing up, conversant among men, teaching, dying, rising again, ascending up above all the heavens, and having power above all things. By this means shalt thou be able to shake off all terrors and errors, like as the sun driveth away the clouds. And this sight and contemplation will keep thee in the right way, that thou mayest foUow whither Christ is gone. Therefore, Paul, in wishing grace and peace not only from God the Father, but also from Jesus Christ, teacheth, first, that we should abstain from the curious searching of the divine majesty (for God no man knoweth), and to hear Christ, who is in the bosom of the Father, and uttereth to us his will, who also is appointed of the Father to be our teacher, to the end that we should all hear hira. (John viiL 18.)

The other thing that Paul teacheth here, is a confirmation of our faith, " that Christ is very God." And such like sentences as this is, concerning the godhead of Christ, are to be gathered together and marked diligently, not only against the Arians, and other heretics, which either have been, or shall be hereafter, but also for the confirmation of our faith: for Satan will not fail to impugn in us all the articles of our faith ere we die. He is a most deadly enemy to faith, because he knoweth that it is the victory which overcometh the world, (1 John, v. 4.) Wherefore, it standeth us in hand to labour that our faith may be certain, and may increase and be strengthened by diligent and continual exercise of the word, and fervent prayer, that we may be able to withstand Satan.

Nowfhat Christ is the very God, it is manifestly declared, in that r&ul attributeth the same things equally unto him which he doth unto the Father, namely, divine power, as the giving of grace, the forgiveness of sins, peace of conscience, life, victory over sin, death, the devil, and hell. This were by no means lawful for him to do, nay, it were sacrilege this to do, except he were very God, according to this saying, " I will not give my glory imto another," (Isa. xlii. 8.) Again: No man giveth that to others which he himself hath not. But seeing Christ giveth grace, peace, and the Holy Ghost, delivereth fi-om the power of the devil, from sin, and death, it is certain that he hath an infinite and divine power, equal in all points to the power of the Father.

Neither doth Christ give grace and peace, as the apostle gave, and brought the same unto men by preaching of the gospel: but he giveth it as the author and Creator. The Father createth and giveth life, grace, peace, and all other good things. The self-same things also the Son createth and giveth. Now, to give gi'ace, peace, everlasting life, to forgive sins, to make righteous, to quicken, to deliver fi-om death and the devil, are not the works of any creatiu-e, but of the Divine Majesty alone. The angela can neither create nor give these things; therefore these works pertain only to the glory of the sovereign Majestj^," the Maker of all things: and seeing Paul doth attribute the self-same power of creating, and giving all these things, unto Christ equally with the Father, it must needs follow that Christ is verily and naturally God.

Many such arguments are in John, where it is proved and concluded by the works which are attributed to the Son as well as to the Father, that the divinity of the Father, and of the Son, is aU one. Therefore, the gifts which we receive of the Father, and Avhich we receive of the Son, are all one. For else Paul would have spoken otherwise after this manner: Grace from God the Father, and peace from om* Lord Jesus Christ; but, in knitting them both together, he attributeth them equally, as well to the Son as to the Father. I do therefore so diligently admonish you of this thing, because it is dangerous; lest, among so many errors, and in so great variety and confusion of sects, there might step up some Arians, Eunomians, Macedonians, and such other heretics, that might do harm to the churches with their subtilty.

Indeed, the Arians were sharp and subtle fellows. They granted that Christ hath two natures, and that he is called " very God of very God," howbeit, in name only, Christ (said they) is a most noble and perfect creature, above the angels, whereby God afterward created Heaven and earth, and all othei' things. So Mahomet also speaketh honourably of Christ. But all this is nothing else but goodly imaginations, and words pleasant and plausible to man's reason, whereby the fantastical spirits do deceive men, except they take good heed. But Paul speaketh otherwise of Christ. " Ye (saith he) are rooted and established in this belief, namely, that Christ is not only a perfect creature, but very God, who doth the self-same things that God the Father doth." He hath the divine works not of a creature, but of the Creator, because he giveth grace and peace: and to give them, is to condemn sin, to vanquish death, and to tread the devil under foot, These things no angel can give. Bnt seeing they are attributed unto Christ, it must needs foUow, that he is " very God by nature.'"

Paul in a manner, in every word, handleth the argument of this epistle. He hath nothing in his mouth but Christ, and ^,^-A therefore in every word there is a fervency of spirit and life. And 5 mark how well and to the purpose he speaketh. He saith not, c- —^ which hath received our works at our hands, nor which hath re- <.'-^, ceived the sacrifice of Moses's law, worshipping, religions, masses, vows, and pilgrimages; but hath given — What? Not gold, nor silver, nor beasts, nor paschal lambs, nor an angel, but himself! For what? Not for a crown, not for a kingdom, not for our holiness and righteousness, but "for our sins." These words are very thunder-claps from Heaven against aU kinds of righteousness. Like as is also this sentence of John: " Behold the Lamb of God, that taketh away the sins of the world." Therefore, we must with diligent attention mark every word of Paul, and not slenderly consider them, or lightly pass them over; for they are full of consolation, and confirm fearfid consciences ex ceedingly.

Buj;^ w may we obtain remission of our sins? Paul ans wer eth, *' that the man which is called Jesus Christ, the Son of God, hath given himself for them." Tliese are excellent and comfortable words, and are promises of the old law, that our sins are taken away by none other means than by the Son of God delivered unto death. With such gim-shot and such artillery must the papacy be destroyed, and all the religions of the heathen, all works, all merits and superstitious ceremonies. For if our sins may be taken away by our own works, merits, and satisfaction, what needed the Son of God to be given for them? But seeing he was given for them, it foUoweth that we cannot put them away by our own works.

Again, by this sentence it is declared, that our sins are so great, so infinite and invincible, that it is impossible for the whole world to satisfy for one of them. And surely the greatness of the ransom (namely, Christ the Son of God, who gave himself for our sins) declareth sufficiently, that we can neither satisfy for sin, nor have dominion over it. Tlie force and power of sin is set forth and ampUfied exceedingly by these words: " Which ^ave himself for our sins." Therefore here is to be marked the infinite greatness of the price bestowed for it, and then it wiU appear evidently that the power of it is so great, that by no means it could be put away, but that the Son of God must be given for it. He that considereth these things well, understandeth that this one word sin comprehendeth God's everlasting wrath and the whole kingdom of Satan, and that it is a tiling more horrible than can be expressed; which ought to move us and make us afraid indeed. But we are careless, yea, we make light of sin, and a matter of nothing: which although it bring with it the sting and remorse of conscience, yet notwithstanding we think it not to be of such weight and force, but that, by some little work or merit, we rtiay put it away.

This sentence therefore witnesseth, " that all men are servants and bond-slaves to sin, and (as Paul saith in another place) are sold under sin," (Rom. vii. 14.) And again, " that sin is a most cruel and mighty tyrant over all men;" which cannot be vanquished by the power of any creatures, whether they be angels or men, but by the sovereign and infinite power of Jesus Christ, who hath given himself for the same.

Furthermore, this sentence setteth out to the consciences of all men which are terrified with the greatness of their sins, a singular comfort. For, albeit sin be never so invincible a tyrant, yet, notwithstanding, forasmuch as Christ hath overcome it through his death, it cannot hurt them that believe in him. Moreover, if we arm oui'selves with this belief, and cleave with all our hearts unto this man Christ Jesus, then is there a Hght opened, and a sound judgment given unto us, so as we may most certainly and freely judge of all kinds of life. For when we hear that sin is such an invincible tp'ant, thus incontinent by a necessary consequence Ave infer; then what do the Papists, Monks, Nuns, Priests, Mahometists. Anabaptists, and all such as trust in their works, which will abolish and overcome sin by their own traditions, works preparative, satisfactions, &c. Here forthwith we judge all those sects to be wicked and pernicious, whereby the glory of God and of Clu'ist is not only defaced, but also utterly taken away, and our own advanced and established.

But weigh diligently every word of Paul, and specially mark well this pronoun, our; for the effect altogether consisteth in the well applying of the pronouns, which we find very often in the scriptm-es; Avherein also there is ever some vehemency and power. Thou wilt easily say and believe that Christ the Son of God was given for the sins of Peter, of Paul, and of other saints, whom we account to have been worthy of this grace; but it is a very hard thing, that thou, which judgest thyself unworthy of this grace, shouldst from thy heart say and believe, that Christ was given for thine invincible, infinite, and horrible sins. Therefore, generally, and without the pronoun, it is an easy matter to magnify and amplify the benefit of Christ, namely, that Christ was given for sins, but for other men's sins, which are worthy. But when it cometh to the putting to of this pronoun our^ there our weak natm*e and reason starteth back, and dare not come nigh unto God, nor promise to herself, that so great a treasui'e shall be freely given unto her, and therefore she win not have to do with God, except first she be pm'e and without sin; wherefore, although she read or hear this sentence:

*' which gave himself for our sins," or such like, yet doth she not apply this pronoun (our) unto heiself, hut unto others which are worthy and holy; and as for herself, she wiU tarry till she be made worthy by her own works.

This then is nothing else, but that man's reason fain would that sin were of no greater force and power than she herself dreameth it to be. Hereof it cometh, that the hypocrites, being ignorant of Christ, although they feel the remorse of sin, do think, notwithstanding, that they shall be able easily to put it away by their good works and merits, and secretly, in their hearts, they wish that these words, " which gave himself for our sins," were but as words spoken in humility, and would have their sins not to be true and very sins indeed, but light and small matters. To be short, man's reason would fain bring and present unto God a feigned and counterfeit sinner, which is nothing afraid, nor hath any feeling of sin. It would bring him that is whole, and not him that hath need of a physician; and when it feeleth no sin, then would it believe that Christ was given for our sins.

The whole world is thus affected, and especially they that would be counted more holy and righteous than others, as monks, and all justiciaries. These confess with their mouths that they are sinners, and they confess also that they commit sins daily, howbeit not so great and many, but that they are able to put them away by their own Avorks: yea, and besides all this, they will bring their righteousness and deserts to Christ's judgment-seat, and demand the recompence of eternal life for them at the judge's hand. In the mean while, notwithstanding, (as they pretend great humility) because they Avill not vaimt themselves to be utterly void of sin, they feign certain sins, that, for the forgiveness thereof, they may with great devotion pray witli the publican, "God be merciful unto me a sinner!" (Luke xviii. 13.) Unto them, these words of St. Paul, "for our sins," seem to be but light and trifling; therefore, they neither understand them, nor in temptation, when they feel sin indeed, can they take any comfort of them, but are compelled flatly to despair.

This is then the chief knowledge and true wisdom of Christians, to count these words of Paul, " that Christ was delivered to death, not for our righteousness or holiness, but for our sins," (which are very sins indeed, great, many, yea, infinite and invincible) to be " most true, effectual, and of great importance." Therefore, think them not to be small, and such as may be done away by thine own works; neither yet despair thou for the greatness of them, if thou feel thyself oppressed therewith, either m life or death; but learn here of Paul, to believe that Christ was given, not for feigned or counterfeit sins, nor yet for small 8'ns, but for great and huge sins; not for one or two, but for all; not for vanquished sins, (for no man, no, nor angel, is able to overcome the least sin that is) but for invincible sins. And except thou be found in the number of those that say " our sins," that is, which have this doctrine of faith, and teach, hear, learn, love, and believe the same, there is no salvation for thee.

Labom' therefore dilig-ently, that not only out of the time of temptation, but also in the time and conflict of death, when thy conscience is thoroughly afraid with the remembrance of thy sins past, and the devil assaileth thee with great violence, going about to overwhehn thee with heaps, floods, and whole seas of sins, to terrify thee, to draw thee from Christ, and to drive thee to despair, that then I say, thou mayest be able to say with sure confidence, Cln-ist, the son of God, was given, not for the righteous and holy, but for the unrighteous and sinners. If I were righteous, and had no sin, I should have no need of Christ to be my reconciler. Why then, O thou peevish holy Satan, wilt thou make me to be holy, and to seek righteousness in myself, when, in very deed, I have nothing in me but sins, and most grievous sins? Not feigned or trifling sins, but such as are against the first table: to wit, great infidelity, doubting, despair, contempt of God, hatred, ignorance, and blaspheming of God, unthankfulness, abusing of God's name, neglecting, loathing, and despising the word of God, and such like. And moreover, these carnal sins against the second table: as not to yield honom* to my parents, not to obey the magistrates, to covet another man's goods, his Avife, and such like; albeit that these be light faults in respect of those former sins. And admit that I have not committed murder, whoredom, theft, and such other sins against the second table, in fact, yet I have committed them in heart, and therefore I am a transgressor of all God's commandments; and the multitude of my sins is so great, that they cannot be nmnbered: " for I have sinned above the number of the sands of the sea."

Besides this, Satan is such a cunning juggler, that he can make of my righteousness and good works, great sin. For so much, then, as my sins are so weighty, so infinite, so horrible, and invincible, and that my righteousness doth nothing fm-ther me, but rather hinder me before God; therefore " Christ, the Son of God, was given to death for them, to put them away, and so save all men which believe." Herein therefore consisteth the efi*ect pf eternal salvation, namely, in taking these words to be effectual, true, and of great importance. I say not this for nought, for I have oftentimes proved by experience, and I daily find what a hard matter it is to believe (especially in the conflict of conscience) "that Christ was given," not for the holy, righteous, worthy, and such as were his friends, "but for wicked sinners, for the unworthy, and for his enemies, which have deserved God's wrath and everlasting death."

Let US therefore arm ourselves with these, and such like sentences of the holy scripture, that we may be able to answer the devil (accusing us, and saying, "thou art a sinner, and therefore thou art damned,") in this sort: Because thou sayest, I am a sinner, therefore I will be righteous and saved; Nay, (saith the devil) " thou shalt be damned." No, (say I) for I fly unto Christ, "who hath givenhimself for my sins;" therefore, Satan, *'thou shalt not prevail against me," in that thou goest about to terrify me, in setting forth the greatness of my sins, and so to bring me into heaviness, distrust, despair, hatred, contempt, and blaspheming of God. Yea, rather, in that thou sayest, I am a sinner, thou givest me armour and weapons against thyself, that with thine own sword I may cut thy throat, and tread thee under my feet; for Christ died for sinners. Moreover, thou thyself preachest unto me the glory of God; for thou puttest me in mind of God's fatherly love towards me, wretched and damned siimer; " Wlio so loved the world, that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life," (John iii. 16.) And as often as thou objectest that I am a sinner, so often thou callest me to remembrance of the benefit of Christ my Redeemer, upon whose shoulders, and not upon mine, lie all my sins; for the Lord hath "laid all om* iniquity upon him," (Isaiah liii. 6.) Again, " For the transgressions of his people was he smitten," (chap. liii. 8.) Wherefore, when thou sayest I am a sinner, thou dost not terrify me, but comfortest me above measure.

Whoso knoweth this one point of cunning Avell, shall easily avoid all the engines and snares of the devil, Avho, by puttingman in mind of his sins, driveth him to despair, and destroy eth him, unless he withstand him with this cunning, and with this heavenly wisdom, whereby only sin, death, and the devQ, are overcome. But the man that putteth not away the remembrance of his sin, but keepeth it still and tormenteth himself with his own cogitations, thinketh either to help himself by his own strength or policy, or to tarry the time till his conscience may be quieted, falling into Satan's snares, and miserably afflicteth himself, and at length is overcome with the continuance of the temptation; for the devil will never cease to accuse his conscience.

[Against this temptation we must use these words of St. Paul, in the which he giveth a very good and tru^-definition of Christ in this manner: " Christ is the Son of God, and of the.Virgin, delivered, and put to death for our sins." Here, if the devil aUege any other definition of Christ, say thou, the definition, and the thing defined, are false: therefore, I will not receive this definition. I speak not this without cause: for I know what moveth me to be so earnest, that we should learn to define Christ out of the words of Paid. For indeed Christ is no cruel exactor, but a forgiver of the sins of the whole world. Wherefore, if tliou be a sinner (as indeed we are all) sit not Christ down upon the rainbow, as a judge, (for so thou shalt not be terrified, and despair of his mercy) but take hold of his true definition, namely, that Christ, the Son of God, and of the Virgin, is a person, not that terrifieth, not that afflicteth, not that condemneth us of sin, not that demandeth an account of us for oiu* life evil passed: but hath given himself for our sins, and with one oblation hath put away the "sins of the whole world," (Col. ii. 14.) hath fastened them upon the cross, and put them clean out by himself.

Learn this definition diligently, and especially so exercise this pronoun our^ that this one syllable being believed, may swallow up all thy shis: that is to say, that thou mayest know assiu'edly, that Christ hath taken away the sins, not of certain men only, but also of thee, yea, and of the whole world. Then let not thy sins be sins only, but even thy own sins indeed; that is, to wi^ believe thou that Christ was not only given for other men's sins but also for thine^ Hold this fast, and suffer not thyself by any means to be drawn away from this most sweet definition of Christ, which rejoiceth even the very angels in heaven: that is to say, that Christ, according to the proper and true definition, is no Moses, no lawgiver, no tyrant, but a mediator for sins, a free giver of grace, righteousness, and life; who gave himself, not for oui* merits, holiness, righteousness, and godly life, but for our sins. Indeed Christ doth interpret the law, but that is not his proper and principal office.

These things, as touching the words, we know well enough, and can talk of them. But in practice, and in the conflict, when the devil goeth about to deface Chi'ist, and to pluck the word of gi'ace out of our hearts, we find that we do not yet know them well, and as we should do. He that at that time could define Christ truly, and could magnify him and behold him as his most sweet Saviour and High-priest, and not as a strait judge, this man hath overcome all evus, and were already in the kingdom of heaven. But this to do in the conflict, is of all things the most hard. I speak this by experience. For I know the devil's subtleties, who at that time not only goeth about to fear us with the terror of the law, yea, and also of a little mote maketh many beams; that is to say, of that which is no sin he maketh a very hell (for he is marvellous crafty both in aggravating sin, and in puffing up the conscience even in good works): but also is wont to fear us with the very person of the Mediator: into the which he transformeth himself; and, laying before us some place of scripture or saying of Christ, suddenly he striketh our hearts, and sheweth himself unto us in such sort as if he were Christ indeed, leaving us sticking so fast in that cogitation, that om* conscience would swear it were the same Christ whose saying he alleged. Moreover, such is the subtlety of the enemy that he will not set hefore us Christ entirely and wholly but a piece of Christ only, namely, that he is the Son of God, and man born of the Virgin. And by-and-by he patcheth thereto some other thing; that is to say, some saying of Christ, wherewith he terrifieth the impenitent sinners, such as that it is in the thirteenth of Luke, " Except ye repent, ye shall all likewise perish." And so, corrupting the true definition of Christ with his poison, he bringeth to pass that albeit we believe him to be Christ the true mediator, yet, in very deed, our troubled conscience feeleth and judge th him to be a tyrant and a judge. Thus we, being deceived by Satan, do easily lose that sweet sight of our High-priest and Saviour Christ, wliich, being once lost, we shun him no less than the devil himself.

And this is the cause why I do so earnestly call upon you, to learn the true and proper definition of Christ out of these words of Paul, " Which gave himself for our sins." If he gave himself to death for our sins, then undoubtedly he is no tyi'ant or judge which will condemn us for our sins. He is no casterdown of the afflicted, but a raiser-up of those that are fallen, a merciful reliever and comforter of the heavy and broken-hearted. Else should Paul lie in saying, " which gave himself for our sins." If I define Christ thus, I define him rightly, and take hold of the true Christ, and possess him indeed. And here I let pass all curious speculations touching the divine majesty, and stay myself in the himianity of Christ, and so I learn truly to know the will of God. Here is then no fear, but altogether sweetness, joy, peace of conscience, and such like. And herewithal there is a light opened, which sheweth me the true knowledge of God, of myself", of all creatures, and of all the iniquity of the devil's kingdom. We teach no new thing, but we repeat and establish old things, which the apostles and aU godly teachers have taught before us. And would to God we could so teach and establish them, that we might not only have them in our mouth, but also well-groimded in the bottom of our heart, and especially that we might be able to use them in the agony and conflict of death.