Some have thought that Paul speaketh here of those corporal elements, the fire, the air, the Avater, and the earth. But Paul hath his peculiar manner of speech; and he speaketh here even of the law of God, which he calleth the elements or rudiments of the world: and his words seem to be very heretical. So is he wont in other places also to diminish and to abase the authority of the law very much, when he calleth it the letter that killeth, the ministry of death and damnation, and the power of sin. And these most odious names, which shew plainly the poAver and use of the law, he chuseth of pui-pose, to admonish us, that in the terrors of sin, wrath, and the judgment of God, we trust not to our own righteousness, or to the righteousness of the law, seeing that the law, in his principal use, can do nothing else but accuse our consciences, increase sin, threaten death and eternal damnation. Wherefore this diminishing and abasing of the law must be apphed to the conflict of conscience, and not to the civil life, nor to secm'e and careless minds.
He calleth therefore the law, the elements of the world: that is to say, the outward laws and traditions written in a certain book. For, although the law do civilly bridle a man fi-om evil, and constrain him to do well, yet notwithstanding being kept after this sort, it doth not deliver him fi'om sin; it justifieth him not, it prepareth not a way for him to heaven, but leaveth him in the world. I do not obtain righteousness and everlasting life, because I kill not, I commit not adultery, I do not steal, &c. These outward virtues and honest conversations be not the kingdom of Christ, nor the heavenly righteousness, but the righteousness of the flesh and of the Avorld; which also the Gentiles had, and not only the merit-mongers, as in the time of Christ the Pharisees, and in our time the monks and friars, &c. This righteousness some do observe, to avoid the punishments of the laAv; some, that they may be praised of men and esteemed righteous, constant, and patient; and therefore it is rather to be called coloured hypocrisy, than righteousness.
Moreover, the law, when it is in his principal use and ofiice, can do nothing but accuse, terrify, condemn, and kill. But where such terror, such feeling of sin, of death, of the wrath and judgment of God is, there is no righteousness, no divine or heavenly thing, hut all these are mere things of the world; which (because it is the kingdom of the devil) is nothing else hut a certain puddle of sin, of death, of hell, and of all evils which the feartul, sorrowful, and heavy-hearted do feel; hut the secm-e and careless contemners do not feel them. Wherefore the law, even in his best and most perfect use, doth nothing else hut reveal and increase sin, and strike into us the terror of death; and these are but worldly things. We see, then, that the law giveth no lively, no healthful, no divine or heavenly thing, but only woi'ldly things. Wherefore Paul doth very fitly call the law the elements or rudiments of the world.
And although Paul call the Avhole law the rudiments of the v/orld, (as may appear by that I have said before) yet principally he speaketh thus in contempt of the ceremonial laws $ which, although they profit never so much, yet (saith he) the) consist only in outward things, as meat, drink, apparel, places, times, the temple, the feasts, Avashings, sacrifices, &c. which be but mere woi'ldly, and things ordained of God only for the use of this present life, but not to justify or save before God. Therefore, by this clause, " the rudiments of the world," he rejecteth and condemneth the righteousness of the law, which consisteth in these outward ceremonies, being notwithstanding ordained and commanded of God to be observed for a time, and by a contemptible name calleth it the rudiments of the world. So the emperor's laws be rudiments of the world, for they entreat of worldly matters: that is to say, of things concerning this present life, as of goods, possessions, inheritances, murders, adulteries, robberies, &c. whereof speaketh also the second table of the commandments. As for the Pope's canon laws and decretals, which forbid marriage and meats, those Paul, in another place, calleth, the doctrines of devils; which are also rudiments of the world, but that they do most wickedly bind men's consciences to the observation of outward things, contrary to the word of God and faith.
Wherefore the law of Moses giveth nothing but worldly things; that is to say, it doth but only shew, civilly and spiritually, the evils that be in the world. Notwithstanding, if it be in his true use, it driveth the conscience, by his terrors, to seek and thirst after the promise of God, and to look unto Christ. But that thou mayest so do, thou hast need of the aid and assistance of the Holy Ghost, which may say in thy heart: It is not the will of God, that after the law hath done his office in thee, thou shoiddst only be terrified and killed; but that, Avhen thou art l)rought by the law to the knoAvledge of thy misery and damnation, thou shouldst not despair, but believe in Christ, " who is the end of the law to righteousness, to every one that believeth." (Rom. x. 4.) Here is no worldly thing done; but here all Avorldly matters, and all laws cease, and heavenly things begin now to appear. Therefore, so long aa we be under the rudiments of the world; that is to say, under the law, which giveth not only no righteousness and peace of conscience, but revealeth and increaseth sins and engendereth wrath, we be servants thrall and subject to the law, although we have the promise of the blessing to come. Indeed, the law saith, " thou shalt love the Lord thy God:" but that I may be able so to do, or to apprehend Christ, this cannot the law give.
I speak not this to the end that the law should be despised, neither doth Paul so mean, but it ought to be had in great estimation. But because Paul is here in the matter of justification, it was necessary that he shoidd speak of the law, as of a thing very contemptible and odious; for justification is a far other manner of thing than the law is. We cannot speak basely and contemptuously enough of the law, when we are in this matter. When the conscience therefore is in the conflict, then should she think upon nothing, know nothing at all but Christ only and alone. Then should she remove the law utterly out of her sight, and embrace nothing but the promise concerning Christ. To say this, it is an easy matter; but in the time of temptation, Avhen the conscience wrestleth in the presence of God, to do it indeed, of all things it is the hardest; to wit, that when the law accuseth thee, terrifieth thee, revealeth unto thee thy sin, threatenetli the wrath of God and eternal death, that then (I say) thou shouldst have such sti'ength of faith in Christ, as if there had never been any law or any sin, but only Christ, mere grace, and redemption; or that thou shouldst be able to say, O law, I will not hear thee, for thou hast a stammering and a slow tongue: moreover, the fulness of time is now come, and therefore I am free, and will not suffer thy tyranny any longer. Here a man may see how hard a matter it is to separate the law from grace. Again, how divine and heavenly a thing it is to hope here even against hope, and how true this proposition of Paul is, that " we are justified by faith alone."
Learn here, therefore, to speak of the law as contemptuously as thou canst, in the matter of justification, by the example of the apostle, which calleth the law, "the rudiments of the world, peri\icious traditions, the strength of sin, the ministry of death," Sic. For if thou suffer the law to bear rule in thy conscience, when thou standest before God, wrestling against sin and death, then is the law indeed nothing else but a sink of all evils, heresies, and blasphemies: for it doth nothing but increase sin, accuse and terrify the conscience, threaten death, and set forth God as an angry judge, which rejecteth and condemneth sinners. Here, therefore, if thou be wise, banish this stuttering and stammering Moses far from thee, with his law, and in any wise let not his terrors and threatenings move thee. Here let him be utterly suspected unto thee, as a heretic, as an excommunicated and condemned person, worse than the Pope and the Devil himself, and thei."efore not to be heard or obeyed in any case.
But, out of the matter of justification, we ought with Paul to think reverently of the law, to coramend it highly, to call it holy, righteous, good, spiritual, and divine, (Rom. vii. 12.) Out of the case of conscience we should make a god of it, but in the case of conscience it is a very devil. For, in the least temptation that can be, it is not able to raise up and comfort the conscience; but it doth clean contrary: it terrifieth, it oppresseth it with heaviness, and plucketh it from the assurance of righteousness, of life, and of all goodness. Hereupon Paul, a little after, calleth it "weak and beggarly rudiments." (Gal. iv. 9.) Wherefore let us not suffer the law, in any case, to bear rule in our conscience, especially seeing it cost Christ so great a price to deliver the conscience from the tyranny of the law. " For he was made a curse for us, that he might deliver us from the curse of the law." Let the godly learn, therefore, that the law and Christ are two contrary things, whereof the one cannot abide the other. For when Christ is present, the law may in no case rule, but must depart out of the conscience, and leave the bed, (which is so strait that it cannot hold two, as Isaiah saith, chap, xxviii. 20,) and give place only to Christ. Let him only reign in righteousness, in peace, in joy, and life, that the conscience may sleep and repose itself joyfully in Christ, without any feeling of the law, sin, and death.
Paul here of purpose useth this figm-ative speech, " elements of the world;" whereby (as I said) he doth much abase and diminish the glory and authority of the law, to stir up our minds. (2 Cor. iii.) For he that readeth Paul attentively, when he heareth that he calleth the law the ministry of death, the letter that kiUeth, &c. by-and-by he thinketh thus with himself: why doth he give such odious, and, as it appeareth to reason, blasphemous terms to the law, which is a divine doctrine revealed from heaven? To this Paul answereth, that the law is both holy, just, and good, and that it is also the ministry of sin and death, but in divers respects. Before Christ, it is holy; after Christ, it is death. Therefore, when Christ is come, we ought to know nothing at all of the law, unless it be in this respect: that it hath power and dominion over the flesh, to bridle it, and to keep it under. Here is a conflict between the law and the flesh (to whom the yoke of the law is hard and grievous) as long as we live.
Only Paul, among all the apostles, calleth the law " the rudiments of the world, weak and beggarly elements, the strength of sin, the letter that killeth," &c. (2 Cor. iii. 6.) The other apostles spake not so of the law. Whosoever, then, will be a right scholar in Clu'ist's school, let him mark diligently this manner of speech used of the apostle. Christ calleth him an elect vessel, and therefore gave unto him an exquisite utterance, and a singular kind of speech above all the rest of the apostles, that he, as an elect vessel, might faithfully lay the foundations of the article of justification, and clearly set forth the same. (Acts ix. 15.)
Vkhse 4. But after the fulness of time was come, God sent his Son, made of a woman, and made under the law, that he might redeem them which were under the law.
T'hat is to say, after that the time of the law was fulfilled, and that Christ was revealed, and had delivered us from the law, and that the promise was published among all nations, &c.
Mark here diligently how Paul defineth Christ. Christ (saith he) is the Son of God and of a woman, which for us sinners was made under the law, to redeem us that were under the law. In these words he comprehendeth both the person of Christ and the ofiice of Christ. His person consisteth of his divine and human nature. This he sheweth plainly, when he saith, " God sent his own Son, born of a woman." Christ, therefore, is very God and very man. His office he setteth forth in these words: " being made under the law, to redeem them that were under the law," &c.
And it seemeth that Paul here, as it were in reproach, calleth the Virgin Mary but only a woman; which thing was not well taken, even of some of the ancient doctors, who would that he should rather have called her a virgin, than a Avoman. But Paul entreateth in this epistle of the most high and principal matter of all; to wit, of the gospel, of faith, of Christian righteousness: also, what the person of Christ is, what is his office, what he hath taken upon him and done for our cause, and what benefits he hath brought to us wretched sinners. Wherefore the excellency of so high and so wonderful a matter was the cause that he had no regard to her \irginity. It was enough for him to set forth and preach the inestimable mercy of God, which would that his Son should be born of that sex. Therefore he maketh no mention of the dignity of the sex, but of the sex only. And in that he nameth the sex, he signifieth that Christ was made true and very man of womankind. As if he said, he was not born of man and woman, but only of womankind. Therefore, when he nameth but only the womankind, saying, " made of a woman," it is as if he should have said, made of a virgin. John the evangelist, when he thus setteth forth the word, that " it was in the beginning, and was made flesh," (John i. 1.) speaketh not one word of his mother.
Furthermore, this place also witnesseth that Christ, when the time of the law was accomplished, did abolish the same, and so brought liberty to those that were oppressed therewith, but made no new law after, or besides that old law of Moses. "Wherefore the monks and Popish schoolmen do no less err and blaspheme Christ, in that they imagine that he hath ^iven a new law besides the law of Moses, than do the Turks, which vaunt of their Mahomet, as of a new lawgiver after Christ, and better than Christ. Christ then came not to abolish the old law, that he might make a new, but (as Paul here saith) he was sent of his Father into the world, to redeem those which were kept in thraldom under the law. These words paint out Christ lively and truly j they do not attribute unto him the office to make any new law, but to redeem them which were under the law. And Christ himself saith, " I judge no man." And in another place: " 1 come not to judge the world, but that the world should be saved by me," (John viii. 15. xii. 47.) that is to say, I came not to bring- any law, nor to judge men according to the same, as Moses and other lawgivers; but I have a higher and a better office. The law killed you, and I again do judge, condemn and kill the law, and so I deliver you from the tyranny thereof.
We that are old men, which have been so nusled up in this pernicious doctrine of the Papists, that it hath taken deep root, even in our bones and marrow, have conceived an opinion quite conti-ary to that which Paul here teacheth. For, although we confessed with our mouth tliat Christ redeemed us from the tyranny of the law, yet in very deed in our hearts we thought him to be a lawgiver, a tyrant, and a judge, more terrible than Moses himself. And this perverse opinion we cannot yet at tliis day, in so great light of the truth, utterly reject; so strongly are those things rooted in our hearts which we learn in our youth. But ye which are yet young, and are not infected with this pernicious opinion, may learn Christ purely with less difficulty than we that are old can remove out of our minds these blasphemous imaginations which we have conceived of him, notwithstanding ye have not utterly escaped the deceits of the devil. For although ye be not as yet infected with this cursed opinion, that Christ is a lawgiver, yet have ye in you the root whereof it springeth; that is, ye have the flesh, reason, and the corruption of nature, which can judge no otherwise of Christ, but that he is a lawgiver. Therefore ye must endeavour, with all your power, to learn so to know and to apprehend Christ, as Paul has set him forth in this place. But if, besides this natural corruption, there come also corrupt and wicked teachers, (of whom the world is full,) they will increase this corruption of nature, and so shall the evil be doubled: that is to say, evil instruction will increase and confirm the pernicious error of blind reason, which naturally judgeth Christ to be a lawgiver, and printeth that error mightily in our minds, that without great travail and difficulty it can never be abolished.
Wherefore, it is very profitable for us to have always before our eyes this sweet and comfortable sentence, and such-like, which set out Christ truly and lively, that in our whole life, in all dangers, in the confession of our faith before tyrants, and in the hour of death, we may boldly and with sure confidence say O law, thou hast no power over me, and therefore thou dost accuse and condemn me in vain. For I believe in Jesus Christ the Son of God, whom the Father sent into the world to redeem us miserable sinners oppressed with the tyranny of the.aw^. He gave his life, and shed his blood for me. Therefore^ feeling thy terrors and threatening-s, O law, I plunge my conscience in tlie wounds, blood, death, resurrection and victory of my saviour, Christ. Besides him I will see nothing, I will hear nothing. This faith is our victory, whereby we overcome the terrors of the law, sin, death, and all evils, and yet not without great conflicts. And here do the children of God, which are daily exercised with grievous temptations, wrestle and sweat indeed. For oftentimes it cometh into their minds that Christ will accuse them, and plead against them: that he will require an account of their former life, and that he will condemn them. They cannot assure themselves that he is sent of his Father to redeem us from the tyranny and oppression of the law. And whereof cometh this? They have not yet fully put off the flesh, which rebelleth against the spirit: therefore, the terrors of the law, the fear of death, and such-like sorrowful and heavy sights, do oftentimes return, which hinder our faith, that it cannot apprehend the benefit of Christ (who hath redeemed us from the bondage of the law) with such assui-ance as it should do.
But how, or by what means hath Christ redeemed us? This was the manner of our redemption: "he was made mider the laAv." Christ, Avhen he came, found us all captives under governors and tutors, that is to say, shut up and holden in prison under the law. What doth he then? Although he be lord of the law, and therefore the law hath no authority or power over him, (for he is the Son of God), yet of his own accord he maketh himself subject to the law. Here the law executcth upon him all the jurisdiction it had over us. It accuseth and territieth us also: it maketh us subject to sin, death, the wrath of God, and with his sentence condemneth us. And this it doth by good right: " for we are all sinners, and by nature the children of wrath." (Eph. ii. 3.) Contrariwise, Christ did no sin, neither was there any guile found in his mouth. (1 Pet. ii. 22.) Therefore he was not subject to the law. Yet notwithstanding the law was no less cruel against this innocent, righteous, and blessed lamb, than it was against us cursed and damned sinners, yea much more rigorous. For it accused him as a blasphemer, and a seditious person: it made him guilty before God of the sins of the whole world; it so terrified and oppressed him with heaviness and anguish of spirit, that he sweat blood; and, briefly, it condemned him to death, yea even to the death of the cross. (Matth. xxvi. 65. Luke xxiii. 5. xxii. 44.)
This was indeed a wonderful combat, where the law, being a croature, giveth such an assault to his creator; and, against all right and equity, practiseth his whole tyranny upon the Son of God which it exerciseth upon us the children of wrath. Now, therefore, because the law did so horribly and cursedly sin against his God, it is accused and arraigned. There Christ saith: O law, thou mighty queen, and cruel regent of all mankind, what hfive I done that thou hast accused me, terrified me, and ecu- demned me, which am innocent? Here the law, which had before condemned and killed all men, when it hath nothingwherewith to defend or purge itself, is again so condemned and vanqviished, that it loseth his whole right, not only over Christ, (whom it so cruelly handled and killed) but also over all them that believe in him; for to those Christ saith, " Come unto me all ye that labour under the yoke of the law." (Matt. xi. 28.) I could have overcome the law by my absolute powei', without mine own smart: for I am the Lord of the law, and therefore it hath no right over me. But I have made myself subject unto the law for your cause which were under the law, taking your flesh upon me: that is to say, of mine inestimable love I humbled and yielded myself to the same prison, tyranny, and bondage of the law, under the which ye served as captives and bond-slaves; I suffered the law to have dominion over me which was his Lord, to terrify mc, to make me thrall and captive unto sin, death, and the wrath of God, which it ought not to have done. Therefore I have vanquished the law by double right and authority: first, as the Son of God, and Lord of the law; secondly, in your person; which is as much as if ye had overcome the law yourselves; for my victory is yours.
After this manner Paul speaketh every where of this marvellous combat between Christ and the law; and, to make the matter more delectable and more apparent, he is wont to set forth the law by a figure called prosopopoeia, as a certain mighty person, which had condemned and killed Christ: whom Christ, again overcoming death, had conquered, condemned and killed, (Eph. ii.) " Killing enmity in himself." Again, *' Thou hast gone up on high, thou hast led captivity captive," &c. (Psalm Ixviii.) He useth the same figm*e also in his epistles to the Romans, Corinthians, and Colossians. " By sin he condemned sin," &c. (Rom. viii. 3.) Christ, therefore, by this victory banished the law out of our conscience, so that now it can no more confound us in the sight of God, drive us to desperation, or condemn us. Indeed, it ceaseth not still to reveal our sin, to accuse and terrify us: but the conscience, taking hold of this word of the apostle, " Christ hath redeemed us from the law," is raised up by faith, and conceiveth great comfort. Moreover, it triumpheth over the law with a certain holy pride, saying, I care not for thy terrors and threatenings; for thou hast crucified the Son of God, and this hast thou done most unjustly; therefore, the sin that thou hast committed against him cannot be forgiven. Thou hast lost thy right and sovereignty, and now for ever thou art not only overcome, condemned, and slain unto Christ, but also to me believing in him, unto whom he hath freely given this victory. So the law is dead to us for ever, so that we abide in Christ. Thanks be therefore to God, which hath given us the victory, througL our Lord Jesus Christ, (1 Cor. xv. 57.)
These tilings do also confirm this doctrine, that we are justified by faith only. For when this combat Avas ft)ught betwixt Christ and the law, none of our works or deserts came between, but only Christ was found, who putting upon him our person, made himself subject to the law, and in perfect innocency suffered all tyranny. Therefore the law, as a thief and a cursed murderer of the Son of God, loseth all his right, and deserveth to be condemned in such sort, that wheresoever Christ is, or is once named, there it is compelled to avoid and fly away, no otherwise than the devil (as the Papists imagine) flieth from the cross. Wherefore, if we believe, we are delivered from the law through Christ, who hath triumphed over it by himself, (Col. ii. 15.) Therefore this glorious triiimph, purchased unto us by Christ, is not gotten by any works, but only by faith: therefore faith onlyjustifieth.
These words, then, *' Christ was made under the law," &c. as they are pithy, and import a certain vehemency, so are they diligently to be weighed and considered. For they declare tliat the Son of God being made mider the law, did not only perform one or two works of the law, that is to say, he was not only circumcised, or presented in the temple, or went up to Jerusalem with other at the times appointed, or only lived civilly under the law, but he suffered all the tyranny of the law. For the law being in his principal use, and full power, set upon Christ, and so horribly assailed him, that he felt such anguish and terror, as no man upon the earth had ever felt the like. This his bloody sAveat doth sufficiently witness, his comfort ministered by the angel, that mighty prayer which he made in the garden, and briefly, that lamentable complaint upon the cross: " O my God, why hast thou forsaken me?" These things he suffered, to redeem those that were under the law; that is to say, in heaviness of spirit, in anguish and terror, and ready to despair, which were oppressed with the heavy burden of their sins, as indeed we are all oppressed. For as touching the flesh we sin daily against aU the commandments of God. But Paul giveth us good comfoi't when he saith, " God sent his Son," &c.
So Christ, a divine and human person, begotten of God without beginning, and born of the virgin in the time appointed, came not to make a law, but to feel and suffer the terrors of the law with all extremity, and to overcome the same, that so he might utterly abolish the law. He was not made a teacher of the law, but an obedient disciple to the law, that by this his obedience he might redeem them which were mider the law. This is against the doctrine of the Papists, who have made Christ a lawgiver, yea, much more severe and rigorous than Moses. Paul teacheth here clean contrary; to wit, that God humbled his Son under the law, that is to say, constrained him to beai' the judgment and curse of the laAV, sin, death, &c. For Moses, the mmister of *he law, sin, wrath, and death, apprehended, bound, condemned, and killed Christ: and all this he suffered. Therefore, Christ standeth as a mere patient, and not as an agent, in respect of the law. He is not then a lawgiver, or a judge after the law; but in that he made himself subject to the law, bearing the condemnation of the law, he delivered us from the curse thereof.
Now, whereas Christ, in the gospel, giveth commandments, and teacheth the law, or rather expoundeth it, this pertaineth not to the doctrine of justification, but of good works. Moreover, it is not the proper office of Christ (for the which he came principally into the world) to teach the law, but an accidental or byoffice: like as it was to heal the weak, to raise up the dead, &c. These are indeed excellent and divine works, but yet not the very proper and principal works of Clu-ist. For the prophets also taught the law, and wrought miracles. But Christ is God and man, who, fighting against the law, suffered the utmost cruelty and tyranny thereof. And in that he suffered the tyranny of the law, he vanquished it in himself: and afterward, being raised up again from death, he condemned and utterly abolished the law, which was our deadly enemy, so that it cannot condemn and kill the faithful any more. Wherefore, the true and proper office of Christ is to wrestle with the law, with the sin and the death of the whole world, and so to wrestle that he must suffer and abide all these things; and by suffering them in himself, conquer and abolish them, and by this means deliver the faithful from the law and fi-om all evils. Therefore, to teach the law and to work miracles, are particular benefits of Christ, for the which he came not principally into the world. For the prophets, and especially the apostles, did greater miracles than Christ did, (John xiv. 12.)
Seeing then that Christ hath overcome the law in his owti person, it followeth necessarily that he is naturally God. For there is none else, whether he be man or angel, which is above the law, but only God. But Christ is above the law, for he hath vanquished it: therefore he is the Son of God, and naturally God. If thou lay hold upon Christ, in such sort as Paul hero painteth him out, thou canst not err nor be confounded. Moreover, thou shalt easily judge of all kinds of life, of the religions and ceremonies of the whole world. But if this true picture of Christ be defaced or in any wise darkened, then followeth a confusion of all things. For the natural man cannot judge of the law of God. Here faileth the cunning of the philosophers, of the canonists, and of all men. For the law hath power and dominion over man. Therefore the law judgeth man, and not man the law. Only the Christian hath a true and a certain judgment of the law. And how? That it doth not justify. Where-' fore then is the law made, if it do not justify: Righteousness before God, which is received by faith alone, is not the final cause why the righteous do obey the law, but the peace of the world, thankfulness towards God, and good example of life, whereby others be provoked to believe the gospel. The Pope hath so confounded and mingled the ceremonial law, the moral law, and faith together, that he hath at length preferred the ceremonial law before the moral law, and the moral law before faith.
Paul setteth forth and amplifieth very largely this place of Gen. xxii. " In thy seed shall all the nations of the earth be blessed." A little before he called this blessing of the seed of Abraham, righteousness, life, the promise of the spirit, deliverance from the law, the testament, &c. Here he calleth it the adoption and inheritance of everlasting life. All these this word blessing doth comprehend. For when the curse (which is sin, death, &c.) is abolished, then, in the stead thereof, succeedeth the blessing-, that is, righteousness, life, and all good things.
But by what merit have we received this blessing, that is to say, this adoption and inheritance of everlasting life? By none at all. For what can men deserve that are shut under sin, subject to the curse of the law, and worthy of everlasting death? We have then received this blessing freely, and being utterly unworthy thereof, but yet not without merit. What merit is that? Not ours; but the merit of Jesus Christ the Son of God, who being made under the law, not for himself but for us, (as Paul said afore, that "he was made a curse for us,") redeemed us which were under the law. Wherefore we have received this adoption by the only redemption of Jesus Christ the Son of God, which is our rich and everlasting merit, whether it be of congruence or worthiness, going before grace or coming after. And with this free adoption we have also received the Holy Ghost, which God hath sent into our hearts, crying, Abba, Father, as followeth.
Verse 6. And because you are sons, God hath sent forth the spirit of his Son into your hearts.
' tive chm'ch he was sent in a manifest and visible appearance. So he came upon Christ, at Jordan, in the likeness of a dove, (Matt.
^ / believers. ( Acts ii. 3.) And this was the first sending of the Holy y*^ but to them that believe not," (1 Cor. xiv. 23.) But after that the church was gathered together, and confirmed with those
Secondly, The Holy Ghost is sent by the word into the hearts of the believers, as here it is said, " God sent the spirit of his Son," &c. This sending is without any visible appearance; to wit, when, by the hearing of the external word, we receive an inward fervency and light, whereby we are changed and become new creatures; whereby also we receive a new judgment, a new feeling, and a new moving. Tlis change, and this new judgment, is no work of reason, or of the power of man, but is the gift and operation of the Holy Ghost, which coraeth with the word preached, which purifieth our hearts by faith, and bringeth forth in us spiritual motions. fTherefore, there is a great difference betwixt us and those wliich with force and subtilty persecute the doctrine of the gospel. For we, by the grace of God, can certainly judge by the word, of the will of God towards us: also of all laws and doctrines; of our own life, and of the life of others. Contrariwise, the Papists and sectaries cannot certainly judge of any thing. For they corrupt, they persecute, and blaspheme the word. Now, without the word, a man can give no certain judgment of any thing.]]
And although it appear not before the Avorld, that we be renewed in spirit, and have the Holy Ghost, yet notwithstanding our judgment, our speech, and our confession do declare sufficiently, that the Holy Ghost with his gifts is in us. For before we could judge rightly of nothing. We spake not as now we do. We confessed not that all our works were sin and damnable, that Christ was our only merit, both before grace and after, as now we do, in the true knowledge and light of the gospel. Wherefore let this trouble us nothing at all, that the world (whose works we testify to be evil) judgeth us to be most pernicious heretics and seditious persons, destroyers of religion, and troublers of the common peace, possessed of the devil speaking in us, and governing all our actions. Against this perverse and wicked judgment of the woi'ld, let this testimony of our conscience be sufficient, whereby we assuredly know that it is the gift of God, that we do not only believe in Jesus Christ, but that we also preach and confess him before the Avorld. As Ave believe with our heart, so do we speak with our mouth, according to that saying of the Psalmist, " I believed, and therefore have I spoken." (Psal. cxvi. 10.)
Moreover we exercise ourselves in the fear of God, and avoid sin as much as we may. If we sin, we sin not of purpose, but of ignorance, and we are sorry for it. We may slip, for the devil lieth in wait for us, both day and night. Also the remnants of sin cleave yet fast in our flesh: therefore, as touching the flesh, we are sinners, yea, after that we have received the Holy Ghost. And there is no great difference betwixt a Christian and a civil honest man. For the works of a Christian in outward shew are but base and simple. He doth his duty according to his vocation, he guideth his family, he tilleth the ground, he giv^th counsel, he aideth and succoureth his neighbour. These works the carnal man doth not much esteem, but thinketh them to be common to all men, and such as the heathen may also do. For the world understandeth not the things which are of the spirit of God, and therefore it judgeth perversely of the works of the godly. But the monstrous superstition of hypocrites, and their will-works, they have m great admiration. They count them holy works, mid spare no charges in maintaining the same. Contrariwise, the works of the faithful, (which, although in outward appearance they seem to be but ^n.\e and nothing worth, yet are they good works indeed, and accepted of God, because they are done in faith, with a cheerful heart, and with obedience and thankfulness towards God,) these works, I say, they do not only not acknowledge to be good works, but also they despise and condemn them as most wicked and abominable. The world, therefore, believeth nothing less than that we have the Holy Ghost. Notwithstanding, in the time of tribulation or of the cross, and of the confession of our faith, (which is the proper and principal work of those that believe) when we must either forsake wife, children, goods, and life, or else deny Christ, then it appeareth that we make confession of our faith, that we confess Christ and his word, by the power of the Holy Ghost. We ought not, therefore, to doubt whether the Holy Ghost dwelleth in us or not; but to be assm*edly persuaded that we "are the temple of the Holy Ghost," as Paul saith, (1 Cor. iii. 16.) For if any man feel in himself a love towards the word of God, and willingly heareth, talketh, writeth, and thinketh of Christ, let that man know, that this is not the work of man's will or reason, but the gift of the Holy Ghost: for it is impossible that these things should be done without the Holy Ghost. Contrariwise, where hatred and contempt of the word is, there the devil, the god of this world, reigneth, "blinding men's hearts, and holding them captive, that the light of the glorious gospeji of Christ should not shine unto them." (2 Cor. iv. 4.) Which thing we see at this day in the most part of the common people, which have no love to the word, but contemn it, as though it pertained nothing at all unto them. But whosoever do feel any love or desire to the word, let them acknowledge Avith thankfulness, that this affection is poured unto them by the Holy Ghost. For we bring not this affection and desire with us, neither can we be taught by any laws how we may obtain it; but this change is plaiiily and simply the work of the right hand of the Most High. Therefore, when we willingly and gladly hear the word preached, concerning Christ the Son of God, who for us was made man, and became subject to the law, to deliver us from the malediction of the law, hell, death, and damnation; then let us assure ourselves that God, by and with this preaching, sendeth the Holy Ghost into our hearts. Wherefore it is very expedient for the godly to know that they have the Holy Ghost. £This I say, to confute that pernicious doctrine of the Papists, which taught that no man can certainly know (although his life be never so upright and blameless) whether he be in the favour of God or no. And this sentence, commonly received, was a special principle and article of faith in the whole papacy, whereby they utterly defaced the doctrine of faith, tormented men's consciences, banished Christ quite out of the church, darkened and denied all the benefits of the Holy Ghost, abolished the whole worship of God, set up idolatry, contempt of God, and blasphemy against God in men's hearts.
Augustine saith very well and godly, that " every man seeth most certainly his own faith, if he have faith." This do they deny. God forbid (say they) that I should assure myself that I am under grace, that I am holy, and that I have the Holy Ghost, yea, although I live godly, and do all good works. Ye which are young, and are not infected with this pernicious opinion, (whereupon the whole kingdom of the Pope is ^ grounded,) take heed and fly from it, as from a most horrible plague. We that are old men have been trained up in this error, even from our youth, and have been so nusled therein, that it hath taken deep root in our hearts. Therefore it is to us no less labour to unlearn and forget the same, than to learn and lay hold upon true faith. But we must be assured and out of doubt that we are under grace, that we please God for Christ's sake, and that we have the Holy Ghost: " For if any man have not the spirit of Christ, the same is none of his.'* (Rom. viii. 9.)
Wherefore, whether thou be a minister of God's word, or a magistrate in the commonwealth, thou must assuredly think that thy office pleaseth God: but this thou canst never do, unless thou have the Holy Ghost. But thou wilt say, I doubt not but that my office pleaseth God, because it is God's ordinance; but I doubt of mine own person, whether it please God or no. Here thou must resort to the word of God, which teacheth and assureth us, that not only the office of the person, but also the
{)erson itself pleaseth God. For the person is baptized, beiev^eth in Christ, is purged in his blood from all his sins, liveth in the communion and fellowship of his church. Moreover, he doth not only love the pure doctrine of the word, but also he is glad, and greatly rejoiceth when he seeth it advanced, and the number of the faithful increased. Contrariwise, he detesteth the Pope and all sectaries, with their wicked doctrine, according to that saying of the Psalm: " I hate them that imagine evil things, but thy law do I love." (Psal. cxix. 113.) J
We ought, therefore, to be surely persuaded, that not only our office, but also our person pleaseth God; yea, whatsoever it saith, doth, or thinketh particularly, the same pleaseth God, riot for our own sakes, but for Christ's sake, who was made / under the law for us. Now, we are sure that Christ pleaseth God, that he is holy, &c. Forasmuch, then, as Christ pleaseth God, and we are in him, we also please God, and are holy.
And although sin do still remain in our flesh, and we also dailyfall and offend, yet grace is more abundant and stronger than sin. The mercy and truth of the Lord reigneth over us for ever. Wherefore sin cannot terrify us, and make us doubtful of the grace of God which is in us. For Christ, that most mighty giant, hath quite abolished the law, condemned sin, vanquished death, and all evils. So long as he is at the right hand of God, making intercession for us, Ave cannot doubt of the grace and favour of God towards us.
^Moreover, God hath also sent the spirit of his Son into our hearts, as Paul here saith. But Christ is most certain in his spirit that he pleaseth God, &c.; therefore we also, having the same spirit of Christ, must be assured that we are under grace for his sake which is most assuredTj This I have said concerning the inward testimony, whereby a Christian man's heart ought to be fully persuaded that he is under grace, and hath the Holy Ghost. Now, the outward signs f( as before I have said) J are, gladly to hear of Christ, to preach and teach Christ, to render thanks unto him, to praise him, to confess him, yea, with the loss of goods and life: moreover, to do our duty according to our vocation as we are able: to do it (I say) in faith, joy, &c. Not to delight in, nor to thrust ourselves into another man's vocation, but to attend upon our own, to help o\u* needy brother, to comfort the heavy hearted, &c. By these signs, as by certain effects and consequents, we are fuUy assured and confirmed that we are in God's favour. [The wicked also do imagine that they have the same signs, but they have nothing less. Hereby we may plainly perceive that the Pope with his doctrine doth nothing else but trouble and torment men's consciences, and at length driveth them to desperation. For he not only teacheth, but also commandeth men to doubt. Therefore, as the Psalm saith, " There is no truth or certainty in his mouth," (Ps. V. 9.) And in another place: " Under his tongue is iniquity and mischief," (Ps. x. 7.)
Here Ave may see, Avhat great infirmity is yet in the faith of the godly. For if Ave could be fully persuaded that we are under grace, that our sins are forgiven, that we have the spirit of Christ, that we are the children of God, then, doubtless, Ave should be joyfid, and thankful to God for this inestimable gift. But because Ave feel contrary motions, that is to say, fear, doubtfulness, anguish and heaviness of heart, and such-like, therefore Ave cannot assure ourselves hereof: yea, our conscience judgeth it a great presumption and pride to challenge this glory. Wherefore, if we will understand this thing rightly, and as we should do, we must put it in practice; for without experience and practice it can never be learned.]}
Wherefore, let every man so practise with himself, that his conscience may be fully assured that he is under grace, and that his person and his works do please God. And if he feel in himself any wavering- or doubting-, let him exercise his faith, and wrestle against this doubting, and let him labour to attain more strength and assurance of faith, so that he may be able to say, I know that I am accepted, and that I have the Holy Ghost: not for mine own v/orthiness, my work, my merit, but for Christ's sake, who, of his inestimable love towards us, made himself thrall and subject to the law, and took away the sins of the world. In him do I believe. If I be a sinner and err, he is righteous and cannot err. Moreover, I gladly hear, read, sing, and write of him, and I desire nothing more than that his gospel may be known to the whole world, and that many may be converted unto him.
These things do plainly witness, that the Holy Ghost is present with us and in us. For such things are not wrought in the heart by man's strength, nor gotten by man's industry or travel, but are obtained by Christ alone, who first maketh us righteous by the knowledge of himself in his holy gospel, and afterwards he createth a new heart in us, bringeth forth new motions, and giveth unto us that assurance, whereby we are persuaded that we please the Father for his sake. Also he giveth us a true judgment, whereby we prove and try those things which before we knew not, or else altogether despised. It behoveth us, therefore, to wrestle against this doubting, that we may daily overcome it more and more, and attain to a full persuasion and certainty of God's favour towards us; rooting out of oui* hearts this cursed opinion, that a man ought to doubt of the grace and favour of God, which hath infected the whole world.
Paul might have said, " God sent the spirit of his Son into our hearts," calling, Abba, Father. He saith not so, but crying "Abba, Father," that he might shew and set forth the temptation of a Christian, which yet is but weak, and weakly believeth. In the eighth to the Romans, he calleth this crying an unspeakable groaning. Likewise he saith: " The spirit helpeth our infirmities: for we know not how to pray as we ought, but the spirit maketh intercession for us, with unspeakable groanings," &c.
And this is a singular consolation when he saith, " that the spirit of Christ is sent into our hearts, crying, Abba, Father:" and again, " that he helpeth our infirmities, making intercession for us with unspeakable groanings." He that could assuredly believe this, should never be overcome with any affliction, were it never so great.J But there are many things that hinder this faith in us. First, our heart is born in sin: moreover, this evil is naturally grafted in us, that we doubt of the good- will of God towards us, and cannot assure ourselves that we please God, &c. Besides all this, the devil our adversary rangeth about with terrible roarings, and saith: Thou art a sinner; therefore God n angry with thee, and will destroy thee for ever. Against these horrible and intolerable roarings, we have nothing whereupon to hold and stay ourselves, but only the word, which setteth Christ before us as a conqueror over sin and death, and over all evils. But to cleave fast to the word, in this temptation and these tei*- rors of conscience, herein standeth all the difficulty. For then Christ appeareth to no sense. We see him not; the heart feeleth not his presence or succour in temptation; but rather it Beemeth that he is angry Avith us, and that he forsaketh us. Moreover, when a man is tempted and afflicted, he feeleth the strength of sin, and the infirmity of the flesh, he doubteth, he feeleth the fiery darts of the devil, the terrors of death, the anger and judgment of God. All these things cry out horribly against us, so that we see nothing else but desperation and eternal death. But yet, in the midst of these terrors of the law, thunderings of sin, assaults of death, and roarings of the devil, the Holy Ghost (saith Paul) crieth in our hearts, "Abba, Father!" And this cry surmounteth the horrible cries of the law, sin, death, the devil, &;c.; it pierceth the clouds and the heavens, and ascendeth up into the ears of God.
Paul signifieth, therefore, by these words, that there is yet infirmity in the godly: As he doth also in the eighth chapter to the Romans, when he saith, "the spirit helpeth our infirmities." Forasmuch, therefore, as the sense and feeling of the contrary is strong in us; that is to say, forasmuch as we feel more the displeasure of God, than his good-will and favour towards us, therefore the Holy Ghost is sent into our hearts, which doth not only sigh and make request for us, but mightily crieth, "Abba, Father!" and prayeth for us according to the will of God, with tears and unspeakable groanings. And how is this done? When we are in terrors, and in the conflict of conscience, Ave take hold of Christ, and believe that he is our Saviour; but then do the law and sin terrify and torment us most of all. Moreover, the devil assaileth us with all his engines and fiery darts, and goeth about with all his power to take away Christ and all consolations from us. Here we feel ourselves almost gone, and at the point
1 of desperation: for then are we that bruised reed and smoking flax, which Isaiah speaketh of, chap. xlii. 3. Notwithstanding, jin the mean season, the Holy Ghost helpeth our infirmities, and j maketh intercession for us with unspeakable groanings, (Rom. viii. 28.) and certifieth our spirits that we are the children of God. Thus is the mind raised up in terrors: it looketh unto his Saviour and high bishop, Jesus Christ; it overcometh the infirmity of the flesh; it conceiveth comfort again, and saith, " Abba, Father." This groaning which then we scantly feel, Paul calleth, a crying and unspeakable groaning, which filleth both heaven and earth. Moreover, he calleth it the crying and groaning of the spirit, because the Holy Ghost stirreth up the
Although, then, the law, sin, and the devil cry out agaList us never so much, with great and terrible roarings, which seem to fill heaven and earth, and far to exceed this groaning of our heart, yet can they not luu't us. For the more fiercely they assail us, accuse, and torment us with their cryings, so much the more do we groan; and in groaning lay hold upon Christ, call upon him with heart and mouth, cleave unto him, and believe that he was made under the law, that he might deliver us from the curse of the law, and destroy both sin and death. And thus, when we have taken hold of Christ by faith, we cry through him, "Abba, Father." (Gal. iv. 6.) And this our cry y>'' doth far surmount the roaring of the law, sin, the devil, &c. //
But so far off is it that we think this groaning, which we make in these terrors and this our weakness, to be a cry, that scarcely we perceive it to be a groaning. For our faith, which in temptation thus groaneth unto Christ, is very weak, if we consider our own sense and feeling; and therefore we hear not the cry. " But he," saith Paul, " which searcheth the hearts, knoweth what is the meaning of the spirit," &c. (Rom. viii. 27.) To this searcher of the hearts, this small and feeble groaning (as it seemeth unto us) is a loud and a mighty cry, and an unspeakable groaning; in comparison whereof, the great and horrible roarings of the law, of sin, of death, of the devil, and of hell, are nothing; neither can they be once heard. Paul, therefore, not without cause, calleth this groaning of a godly afflicted heart, a cry and a groaning of the spirit, which cannot be expressed; for it filleth heaven, so that the angels think they hear nothing else but this cry.
But in us there is a clean contrary feeling. " For it seemeth unto us that tliis our small groaning doth not so pierce the clouds, that there is nothing else heard in heaven of God or his angels. Nay, we think, and especially during the time of temptation, the devil horribly roareth against us, that the heavens thunder and the earth trembleth, that all will fall upon us, that all creatures threaten our destruction, that heU is open and ready to swallow us up. This feehng is in our heart; these horrible voices, and this fearful shew we hear and. we see. And this is it that Paul saith, in 2 Cor. xii. 9, that " the strength of Christ is made perfect through our weakness." For then is Christ almighty indeed; then doth he truly reign and triumph in us, when we are so weak that we can scarcely groan. But Paul saith, that this groaning is, in the ears of God, a most mighty cry, which fiUeth both heaven and earth.
Christ also, in the eighteenth of Luke, in the parable of the wicked judge, calleth this groaning of a faithful heart, a cry, yea, ana such a cry as ceaseth not day and night to cry unto God, where he saith: "Hear what the unrighteous judge saith.
InIow, shall not God avenge his elect, which cry day and night unto him, yea though he suffer long for them? yea, I tell yon, he will avenge them quickly." We at this day, in so great persecution and contradiction of the Pope, of tyrants and sectaries, which fight against us both on the right hand and on the left, can do nothing else but utter such groanings. And these were our guns and artillery, wherewith we have so many years scattered the counsels and enterprises of our adversaries; whereby, also, Ave have begun to overthrow the kingdom of Antichrist. They also shall provoke Christ to hasten the day of his glorious coming, wherein he shall abolish all rule, authority, and power, and shall put all his enemies under his feet. So be it.
In the fourteenth of Exodus, the Lord speaketh unto Moses at the Red Sea, saying, " Why criest thou unto me?" Yet Moses cried not, but trembled and almost despaired, for he was in great trouble. It seemed that infidelity reigned in him, and. not faith. For he saw the people of Israel so compassed and enclosed with the Egyptian host and with the sea, that there was no way Avhereby they might escape. Here Moses durst not once open his mouth. How, then, did he cry? We must not judge, therefore, according to the feeling of our own heart, but according to the word of God, which teacheth us that the Holy Ghost is given to those that are aiflicted, terrified, and re^dy to despair, to raise them up and to comfort them, that they be not overcome in their temptations'and afflictions, but may overcome them, and yet not without great terrors and troubles.
The Papists dreamed, " that holy men had the Holy Ghost in such sort that they never had nor felt any temptation." They spake of the Holy Ghost only by speculation and naked knowledge. But Paul saith, that " the strength of Christ is made perfect through our weakness." Also, that " the spirit helpeth our iiifirmities, and maketh intercession for us with unspeakable groanings." Therefore we have then most need of the help and comfort of the Holy Ghost; yea, and then is he most ready to help us, when we are most weak, and nearest to desperation. If any man suffer affliction with a constant and a joyful heart, then hath the Holy Ghost done his office in him. And, indeed, he exerciseth his work specially and properly in those which have suffered great terrors and afflictions, " and have," as the Psalm saith, " approached nigh to the gates of hell." As I said of Moses, which saw present death in the waters, and on every side whithersoever he turned his face. He was therefore in extreme anguish and desperation; and (no doubt) he felt in his heart a mighty cry of the devil against him, saying. All this people shall this day perish, for they can escape no way; and of this great calamity thou only shalt be found to be the author, because thou hast led them out of Egypt? Besides all this, the people cried out against him, saying, " Were there no graves in Egypt? Thou hast brought us out, that we should die here in the wilderness. Had it not been better for U3 to have served the Egyptians, than here wretchedly to die in the wilderness?" (Exod. xiv. 11.) The Holy Ghost was not here in Moses by bare speculation and knowledge only, but truly and effectually, who made intercession for him with an unspeakable groaning, so that he sighed unto the Lord and said, " O Lord, at thy commandment have I led forth this people: help us, therefore." This groaning or sighing unto God, the scripture calleth a crying.
This matter I have the more largely prosecuted, that I might plainly shew what the office of the Holy Ghost is, and when he specially exerciseth the same. In temptation, therefore, we must in no wise judge thereof according to our own sense and feeling, or by the crying of the law, sin, and the devil, &c. If we then foUoAv our own sense, and believe those cryings, we shall think ourselves to be destitute of all help and succour of the Holy Ghost, and utterly cast away from the presence of God. Nay, rather let us then remember what Paul saith, "The Spirit helpeth oui* infirmities," &c. Also it crieth, "Abba, Father;" that is to say, it uttereth a certain feeble sighing and groaning of the heart, (as it seemeth unto us), which, notwithstanding, before God is a loud cry and an unspeakable groaning. Wherefore, in the midst of thy temptation and infirmity, cleave only unto Christ, and groan unto him: he giveth the Holy Ghost, which crieth, "Abba, Father." And this feeble groaning is a mighty cry in the ears of God, and so filleth heaven and earth, that God heareth nothing else: and moreover, it stoppeth the cries of all other things whatsoever.
Thou must mark also that Paul saith, that the Spirit maketh intercession for us in our temptation; not with many words, or long prayer, but only with a groaning, which notwithstanding cannot be expressed. And that he crieth not aloud with tears, saying, " Have merey on me, O God," &c. (Ps. li. 1.) but only uttereth a little sound, and a feeble groaning, as " Ah, father." This is but a little word, and yet, notwithstanding, it comprehendeth all things. The mouth speaketh not, but the affection of the heart speaketh after this manner: Although I be oppressed with anguish and terror on every side, and seem to be forsaken and utterly cast away from thy presence, yet am I thy child, and thou art my father, for Christ's sake. I am beloved, because of the Beloved. Wherefore, this little word, "father," conceived effectually in the heart, passeth all the eloquence of Demosthenes, Cicero, and of the most eloquent rhetoricians that ever were in the world. This matter is not expressed with words, but with groanings; which groanings cannot be expressed with any words or eloquence, for no tongue can express them.
I have used many woi-ds to declare that a Christian must ass.ue himself that he is in the favour of God, and that he halh the crying" of the Holy Ghost m his heart. This have I done, that we may leai'n to reject and utterly to ahandon that devilish opinion of the whole kingdom of the Pope, Avhich taught that a man ought to he uncertain, and to stand in douht of the grace and favour of God towards him. If this opinion be received, then Christ profiteth nothing; for he that doubteth of God's favour towards him, must needs doubt also of the promises of God, and so, consequently, of the will of God, and of the benefits of Christ; namely, that he was born, suffered, died, and rose again for us, &c. But there can be no gi-eater blasphemy against God, than to deny his promises, to deny God himself, to deny Christ, &c. Wherefore, it was not only an extreme madness, but a horrible impiety that the monks did so earnestly entice the youth, both men and women, to their monasteries, and to their holy orders, (as they called them) as to a most certain state of salvation; and yet, when they had thus done, they bade them doubt of the grace and favour of God towards them.
Moreover, the Pope called all the world to the obedience of the holy church of Rome, as to a holy state, in the which they might undoubtedly attain salvation; and yet, after he had brought them under the obedience of his laws, he commanded them to doubt of their salvation. So the kingdom of Antichrist braggeth and vaunteth, at the first, of the holiness of his orders, his rules, and his laws, and assuredly promiseth everlasting life to such as observe and keep them. But afterwards, when these miserable men have long afflicted their bodies with watching, fasting, and such-like exercises, according to the traditions and ordinances of men, this is all that they gain thereby, that they are uncertain whether this obedience please God or no. Thus Satan most horribly dallied in the death and destruction of souls through the Pope; and therefore is the papacy a slaughter-house of consciences, and the very kingdom of the devil.
Now, to establish and confirm this pernicious and cursed error, they alleged the saying of Solomon — " The just and the Avise men are in the hands of God; and yet no man knoweth whether he be worthy of love or of hatred." (Eccles. ix. 1.) Some understand this of that hatred which is to come; and some again of that which is present; but neither of them un- <lerstan'd Solomon, Avho in that place meaneth nothing less than that which they dream. Moreover, the whole scripture teacheth us, especially and above all things, that we should not doubt, but assure ourselves and undoubtedly believe that God is merciful, loving, and patient; that he is neither a dissembler nor a deceiver; but that he is faithful and true, and keepeth his promise: yea, and hath performed that he promised in delivering his only begotten Son to death for our sins, that every one that beiieveth in him might not perish, but have everlasting life. Htre we cannot doubt but that God is pleased with us, that he loveth us indeed, that the hatred and wrath of God is taken away, seeing he suffered his Son to die for us wretched sinners. Although this matter is set out and often repeated throughout the whole gospel, yet it profited nothing at all. This one saying of Solomon, perversely understood, did more prevail (especially among the votaries and hypocrites of the straiter religion) than all the promises and consolations of the whole scripture, yea, than Christ himself. They abused the scriptures therefore, to their own destruction, and were most justly punished for despising the scriptures, and rejecting the gospel.
It is expedient for us to know these things: first, because the Papists vaunt of their holiness, as if they had never committed any evil. Therefore they must be convinced by their own abominations, wherewith they have filled the whole world, as their own books do witness, whereof there is yet an infinite number. Secondly, that we may be fully certified that Ave have the pure doctrine of the gospel: of which certainty the Pope cannot glory, in whose kingdom, though all things else were sound and uncorrupt, yet this monstrous doctrine, of doubting of God's grace and favour, passeth all other monsters. And although it be manifest that the enemies of Christ's gospel teach uncertain things, because they command that men's consciences should remain in doubt, yet notwithstanding they condemn and kill us as heretics, because we dissent from them, and teach those things which are certain. And this they do with such devilish rage and cruelty, as if they were most assured of their doctrine.
Let us therefore giv^e thanks imto God, that we are delivered from this monstrous doctrine of doubting, and can now assure ourselves that the Holy Ghost crieth, and bringeth forth in oui' hearts unspeakable groanings; and this is our anchor-hold, and our foundation. The gospel commandeth us to behold, not our own good works, our own perfection; but God the promiser, and Christ the mediator. Contrariwise, the Pope commandeth us to look, not unto God the promiser, nor unto Christ our high bishop, but unto our works and merits. Here, on the one side, doubting and desperation must needs follow: but on the other side, assurance of God's favour and joy of the spirit. For we cleave unto God, who cannot lie. For he saith. Behold, I deliver my Son to death, that through his blood he may redeem thee from thy sins, and from eternal death. In this case I cannot doubt, unless I will utterly deny God. And this is the reason that our doctrine is most sure and certain, because it carrieth us out of ourselves, that we should not lean to our own strength, our own conscience, our own feeling, our own person, and our own works; but to that which is without us, that is to say, the promise and truth of God, which cannot deceive us. This the Pope knoweth not, and therefore he wickedly imagineth that no man knoweth, be he never so just or so wise, whether he be worthy of love or of hatred. But if he be iust and wise, he knoweth assuredly that he is beloved of God, or else he is neither just nor wise.
Moreover, this sentence of Solomon speaketh nothing at all of the hatred or favour of God towards men, but it is a moral sentence, reproving the ingratitude of men. For such is the perverseness and ingratitude of the world, that the better a man deserveth, the less thanks he shall have, and oftentimes he that should be his most friend, shall be his most enemy. Contrariwise, such as least deserve, shall be most esteemed. So David, a holy man, and a good king, was cast out of his kingdom. The prophets, Christ, and his apostles were slain. To conclude, tlie histories of all nations witness, that many men, well deserving of their country, were cast into banishment by their own citizens, and there lived in great misery, and some also shamefully perished in prison. Wherefore Solomon in this place speaketh not of the conscience having to do with God, nor of the favour or judgment, the love or hatred of God; but of the judgments and affections of men among themselves. As though he would say, There are many just and wise men, by whom God worketh much good, and giveth peace and quietness unto men. But so far off" are they from acknowledging the same, that oftentimes they requite them again most unkindly and uncourteously for their well-doings and deservings. Therefore, although a man do all things well, and never so well, yet he knoweth not whether by this his diligence and faithfulness he deserve the hatred or favour of men.
So we, at this day, when we thought we should have found favour among oui* own countrymen, for that we preach unto them the gospel of peace, life, and eternal salvation; instead of favour, we have found bitter and cruel hatred. Indeed, at the first, many were greatly delighted with our doctrine, and received it gladly. We thought they would have been our friends and brethren, and that with one consent, together with us, they would have planted and preached this doctrine to others. But now we find that they are false brethren and our deadly enemies, which sow and spread abroad false doctrine; and that which we teach well and godly, they wickedly pervert and overthrow, stirring up offences in the churches. Whosoever, therefore, doth his duty godly and faitlifiilly, in what kind of life soever he be, and for his well-doing receiveth nothing again but the unkindness and hatred of men, let him not vex and torment himself therefore, but let him say with Christ, "They hated me without a cause." Again, " For that they shoidd have loved me, they slandered me; but I did pray." (Ps. cix. 3, 4.)
The Pope, therefore, with this devilish doctrine, whereby he commanded men to doubt of the favour of God towards them, took away God and all his promises out of the church, buried all the benefits of Christ, and abolished the whole gospel. These inconveniences do necessarily follow; for men do not leai. to the promises of God, but to their own works and merits. Therefore they cannot be assured of the good-will of God towards fliem, but must needs doubt thereof, and so at length despair. No man can understand what God's will is, and what pleaseth him, but in his good word. This word assureth us that God cast away all the anger and displeasure which he had conceived against us, when he gave his only-begotten Son for our sins, &c. Wherefore, let us utterly abandon this devilish doubting, wherewith the whole papacy was poisoned, and let us be fully assured that God is merciful unto us, that we please him, that he hath a care over us, that we have the Holy Ghost, which niaketh intercession for us with such crying and groaning as cannot be expressed.
Now, this is the true crying and gi'oauing indeed, when a man in temptation calleth upon God: not as a tyrant, not as an angry judge, not as a tormentor, but as a father, although this groaning be so soft and so secret, that it can scarcely be perceived. For in serious temptations, and in the time of trial, where the conscience wrestleth with the judgment of God, it is wont to call God, not a father, but an unjust, an angi-y, a cruel tyrant and judge. And this crying, Avhich Satan stirreth up in the heart, far passeth the cry of the spirit, and is strongly felt. For then it seemeth that God hath forsaken us, and will throw us down into hell. So the faithful complain oftentimes, in the Psalms: " I am cast down from the presence of God." ( Ps. xxxi. 22.) Also, "I am become as a broken vessel, &c." This is not the groaning that crieth, "Abba, Father;" but the roaring of God's wrath, which crieth strongly, O cruel judge, O cruel tormentor, &c. Here it is noAv time that thou turn away thine e.yes from the law, from works, and from the sense and feeling of thine own conscience, and lay hold by faith of the promise; that is to say, of the word of grace and life, which raiseth up the conscience again, so that it now beginneth to groan and say, Although the law accuse me, sin and death terrify me never so much, yet, O my God, thou promisest grace, righteousness and ever lasting life through Jesus Christ. And so the promise bringeth a sighing and a groaning, which crieth, Abba, Father.
This is the shutting up and the conclusion of that which he said before. As if he should say. This being true, that we have received the spirit by the Gospel, whereby we cry, Abba, Father, then is this decree pronounced in heaven, that there is now no bondage any more, but mere liberty and adoption. And who bringeth this liberty? Verily, this groaning. By what means? The Father offereth unto me, by his promise, his grace and his fatherly favour. This remaineth then, that I should receive this grace. And this is done when I again with this groaning do cry, and with a childly heart do assent unto this name, Father.
Here, then, the father and son meet, and the marriag-e is made up without all pomp and solemnity: that is to say, nothing at all Cometh between, no law nor work is here required. For Avhat should a man do in these terrors and horrible darkness of temptations? Here is nothing- else but the Father promising, and calling me his son, by Christ, who was made under the laAv, &c.; and I receiving and answering by this groaning, saying, " Father." Here then is no exacting; nothing is required, but only that childly groaning that apprehendeth a sure hope and trust in tribulation, and saith, Thou promisest, and callest me thy child, for Christ's sake; and I again receive thy promise, and call thee Father. This is, indeed, to be made children, simply, and without any works. But these things, without experience and practice, cannot be understood.
Paul in this place taketh this word " servant," otherwise than lie did before, in the third chapter, where he saith, " There is neither bond nor free," &c. Here he calleth liim a servant of the law which is subject to the law, as he did a little before: " We were in bondage under the rudiments of the world." Wherefore to be a servant, according to Paul in this place, is to be guilty and captive under the law, under the wrath of God and death, to behold God, not as a merciful father, but as a tormentor, an enemy, and a tyrant. This is, indeed, to be kept in bondage and Babylonical captivity, and to be cruelly tormented therein. For the law delivereth not from sin and death, but reveal eth and increaseth sin, and engeudereth wrath. This bondage (saith Paul, Rom. iii. 20, iv. 15.) continueth no longer: it oppresseth us not, nor maketh us heavy any more, &c. &c. Paul saith: "Thou shalt be no more a servant." But the sentence is more general, if we say: there shall be no bondage in Christ any more, but mere freedom and adoption. For when faith cometh, that bondage ceaseth, as he said before, in the third chapter.
Now, if we, by the spirit of Christ crying in our hearts, *' Abba, Father," be no more servants, but children; then it folio weth that Avc are not only delivered from the Pope, and all the abominations of men's traditions, but also fi'om all the jurisdiction and power of the law of God. Wherefore we ought in no wise to suffer the law to reign in our conscience, and much less the Pope, with his vain threatenings and terrors. Indeed, he roareth mightily as a lion (Apoc. x. 3.); and threateneth to all those that obey not his laws, the wrath and indignation of Almighty God and of his blessed apostles, &c. But here Paul armeth and comforteth us against these roarings, when he saith: " Thou art no more a servant, but a son." Take hold of this consolation by faith, and say, O law, thy tyranny can have no place in the throne where Christ my Lord sitteth: there I cannot hear thee, (much less do I hear thee, O Antichrist,) for I am free and a son, who must not be subject to any bondage, or seivile law. Let not Moses, therefore, Avith his laws, (much less the Pope) as( end up into the bride-chamber, there to lie, that is to say, to reign in the conscience, which Clirist hath delivered from the hiw, to the end that it shouhi not be subject to any bondage. Let the servants abide with the ass in the valley: Let none but Isaac ascend up into the mountain with his father Abraham. ( Gen. xxii. 5.) That is, let the law have dominion over the body, and over the old man: let him be under the law, and suffer the burden to be laid upon him: let him suffer himself to be exercised and vexed with the law: let the law limit and prescribe unto him what he ought to do, what he ought to suffer, and how he ought to live and govern himself among men. But let it not defile the bed in which Christ should rest and sleep alone: that is to say, let it not trouble the conscience. For she alone ought to live with Christ her spouse in the kingdom of liberty and adoption.
If then (saith he) by the spirit of Christ ye cry, Abba, Father, then are ye indeed no longer servants, but free men and sons. Therefore ye are without the law, without sin, without death; that is to say, ye are saved, and ye are now quite delivered from all evils. Wherefore the adoption bringeth Avith it the eternal kingdom, and all the heavenly inheritance. Now, how inestimable the glory of this gift is, man's heart is not able to conceive, and much less to utter. In the mean time Ave see this but darkly, and as it were afar off: we have this little groaning and feeble faith which only resteth upon the hearing and the sound of the voice of Christ in giving the promise. Therefore we must not measure this thing by reason, or by om* OAvn feeling, but by the promise of God. Noav, because he is infinite, therefore his promise is also infinite, although it seem to be never so much inclosed in these narroAV straits, these anguishes, I mean. Wherefore there is nothing that can noAV accuse, terrify, or bind the conscience any more. For there is no more servitude, but adoption: which not only bringeth unto us liberty from the law, sin, and death, but also the inheritance of everlasting life, as followeth.
Verse 7. Now, if ihou be a son, thou art also the heir of God through Christ.
For he that is a son, must be also an heir: for by his birth he is Avorthy to be an heir. There is no Avork or merit that bringeth to him the inheritance, but his birth only; and so in obtaining the inheritance he is a mere patient, and not an agent; that is to say, not to beget, not to labour, not to care: but to be born is that which maketh him an heir. So we obtain eternal gifts, namely, the forgiveness of sins, righteousness, the glory of the resurrection, and everlasting life, not as agents, but as patients; that is, not by doing, but by receiving. Nothing hero Cometh betAveen, but faith alone apprehendeth the promise offered. Like as therefore a son, in the politic and household government, is made an heir by his only birth: so here, faith only maketh us sons of God, born of the woi fl, which is the womb of God, wherein we are conceived, carried, born, ami noiu-ished up, &c. By this birth, then, Ave are made new creatures, formed by faith in the word: we are made Christians, children and heirs of God through Jesus Christ. Now, being hens, we are delivered from death, sin, and the devil, and we have righteousness and eternal life.
But this far passeth all man's capacity, that he calleth us heirs; not of some rich and mighty prince, not of the emperor, not of the world, but of God, the almighty creator of all things. This, our inheritance, then, (as Paul saith in another place) is inestimable. And if a man could comprehend the gi-eat excellency of this matter, that he is the son and heir of God, and with a constant faith believe the same, this man would esteem all the power and riches of all the kingdoms of the Avorld but as filthy dung, in comparison of his eternal inheritance. He would abhor whatsoever is high and glorious in the world; yea, the greater the pomp and glory of the Avorld is, the more would he hate it. To conclude, whatsoever the Avorld most highly esteemeth and magnifieth, that should be, in his eyes, most vile and abominable. For what is all the world, with all his power, riches, and glory, in comparison of God, whose son and heir he is? Furthermore, he would heartily desire with Paul, (Philip, i. 23.) to be loosed, and to be with Christ; and nothing could be more Avelcome unto him than speedy death, which he would embrace as a most joyful peace, knowing that it should be the end of all his miseries, and that through it he should attain to his inheritance, &c. Yea, a man that could perfectly believe this, should not long remain alive, but should be swallowed up incontinent with excessive joy.
But the law of the members, striving against the law of the mind, hindereth faith in us, and suffereth it not to be perfect. Therefore we have need of the help and comfort of the Holy Ghost, which in our troubles and afflictions may make intercession for us with unspeakable groanings, as before I have said. Sin yet remaineth in the flesh, which oftentimes oppresseth the conscience, and so hindereth faith, that we cannot with joy perfectly behold and desire those eternal riches which God hath given unto us through Christ. Paul himself, feeling this battle of the flesh against the spirit, crieth out: " O wretched man that I am, who shall deliver me from this body of death?" (Rom. vii. 24.) He accuseth his body, which notwithstanding it behoved him to love, calling it by an odious name, his Death. As if he would say: My body doth more afflict me, and more grievously vex me, than death itself. For it hindered in him also this joy of spirit. He had not always the sweet and joyful cogitations of the heavenly inheritance to come, but he felt oftentimes also much heaviness of spirit, great anguish, and terrors.
Hereby we may plainly see how hard a matter faith is: which is not easily and quickly apprehended, as certain full and loath- iug spirits dream, which swallow up at once all that is contained in the holy scriptures. The ^reat infirmity which is in the saints, and the striving of the flesh against the spirit, do sufficiently witness how feeble faith is in them. For a perfect faith bringeth by-and-by a perfect contempt and loathing of this present life. If we could fully assure ourselves, and constantly believe that God is our father, and we his son and heirs, then should we utterly contemn this Avorld, with all the glory, righteousness, wisdom, and power, with all the royal sceptres and crowns, and with all the riches and pleasures thereof. We should not be so careful for this life: we should not be so addicted to the world and worldly things, trusting unto them when we have them, lamenting and despairing when we lose them; but we should do all things with great love, humility, and patience. But we do the contrary: for the flesh is yet strong, but faith is feeble, and the spirit weak. Therefore Paul saith very well, that we have here, in this life, but only the first-fruits of the spirit, and that, in the world to come, we shall have the tenths also.
Paul hath Christ always in his mouth: he cannot forget him. for he did well foresee that nothing should be less known in the world (yea, among them which should profess themselves to be Christians) than Christ and his gospel. Therefore he talketh of him, and setteth him before our eyes continually. And as often as he speaketh of grace, righteousness, the promise, adoption, and inheritance, he is always wont to add, " in Christ," or " through Christ," covertly impugning the law. As if he would say: These things come unto us neither by the law nor by the works thereof; much less by our own strength, or by the works of men's traditions; but only by Christ.
Verse 8, 9. But even then, when ye knew not God, ye did service unto them which by nature are no gods. But now, seeing ye know God, yea, rather, are known of God, how turn you again unto impotent and beggarly rudiments, whereunto, as from the beginning, ye will be in bondage again?
This is the conclusion of Paul's disputation. From this place unto the end of the epistle he doth not much dispute, but only giveth precepts as touching manners. Notwithstanding he first reproveth the Galatians, being sore displeased that this di^dne and heavenly doctrine should be so suddenly and easily removed out of their hearts. As if he would say. Ye have teachers which will bring you back again into the bondage of the law. This did not I; but by my doctrine I called you out of darkness, and out of the ignorance of God, into a wonderful light and knowledge of him. I brought you out of bondage, and set you in the freedom of the sons of God, not by preaching unto you the works of the \-dw, or the merits of men, but the grace aud righteousness of God, and the giving of heavenly and eternal blessings through Christ. Now, seeing this is true, why do you so soon forsake the light, and return to darkness? Why do ye suffer yourselves so easily to be brought from grace unto the law, from freedom to bondage?
Here again we see (as before I have said) that to fall in faith is an easy matter, as the example of the Galatians witnesseth. The example of the Anabaptists, libertines, and such other heretics, witnesseth the same also at this day. We, for our part, do set forth the doctrine of faith with continual travel, by preaching, by reading, and by writing; we purely and plainly distinguish the gospel from the law, and yet do we little prevail. This Cometh of the devil, who goeth about by all subtle means to seduce men, and to hold them in error: he can abide nothing less than the true knowledge of grace, and faith in Christ. There fore, to the end he may take Christ clean out of sight, he set teth before them other shows, Avherewith he so deceiveth them, that by little and little he leadeth them from faith and the knowledge of grace, to the disputation of the law. When he hath brought this about, then is Christ taken away. It is not without cause, therefore, that Paul speaketh so much and so often of Christ, and that he goeth about so purely to set forth the doctrine of faith; Avhereunto he attributeth righteousness only and alone, and taketli it from the law, declaring that the law hath a clean contrary effect; that is, to engender wrath, to increase sin, &c. For he would gladly persuade us that we should not suffer Christ to be plucked out of our heart: that the spouse should not suffer her husband to depart out of her arms, but should always embrace him, and cleave fast unto him, who, being present, there is no danger; yea, there is the faithful groaning, fatherly good-will, adoption, and inheritance.
But why saith Paul that the Galatians turned back again to weak and beggarly rudiments or ceremonies; that is to say, to the law, whereas they never had the law; for they were Gentiles, (notwithstanding he %vrote these things to the Jews also, as afterwards we will declare,) or why speaketh he not after this manner? — Once, when ye knew not God, ye did service unto them which by nature were no gods; but now, seeing ye know God, Avhy turn ye back again, forsaking the true God, to worship idols? Doth Paul take it to be all one thing, to fall from the promise to the law, from faith to works, and to do service unto gods which by nature are no gods? I answer, whosoever is fallen from the article of justification, is ignorant of God, and an idolater. Therefore, it is all one thing, whether he afterwards turn again to the law, or to the worshipping of idols; it is all one whether he be called i Monk, a Tm*k, a Jew, or an Anabaptist. For when this article is taken away, there remaineth nothing else but error, hypocrisy^ impiety, and idolatry, how much soever it seem in outward appearance to be the very truth, the true service of God, and true hoHness, &c.
The reason is, because God will or can be known no otherwise than by Christ, according to that saying of John i. " The only begotten Son, which is in the bofeom of the Father, he hath declared him." He is the seed promised unto Abraham, in whom God hath established all his promises. Wlierefore, Christ is the only mean, and, as ye would say, the glass, by the which we see God; that is to say, we know his will. For in Christ we see that God is not a cruel exactor or a judge, but a most favourable, loving, and merciful Father, who, to the end he might bless us, that is to say, deliver us from the law, sin, death, and all evils, and might endue us with grace, righteousness, and everlasting life, " spared not his own Son, but gave him for us all," &c. (Rom. viii. 32.) This is a true knowledge of God, and a divine persuasion, which deceiveth us not, but painteth out God unto us lively.
He that is fallen from this knowledge, must needs conceive this fantasy in his heart: I will set up such a service of God; I will enter into such an order; I will choose this or that work: and so I will serve God, and I doubt not but God Avill accept this, and reward me with everlasting life, for the same. For he is merciful and liberal, giving all good things even to the UHAvorthy and unthankful; much more Avill he give unto me grace and everlasting life, for my great and manifold good deeds and merits. This is the highest wisdoju, righteousness, and religion, that reason can judge of; which is common to all nations, to the Papists, Jews, Turks, heretics, &c. They can go no liigher than that Pharisee did, of whom mention is made in the gospel, (Luke xviii. 11, 12.) They have no knowledge of the Christian righteousness, or of the righteousness of faith; " For the natural man perceiveth not the mysteries of God," (1 Cor. ii. 14.) Also, "There is none that understandeth, there is none that seeketh after God," &c. (Rom. iii. 11.) Therefore, there is no difference at all between a Papist, a Jew, a Turk, and an heretic. Indeed, there is a difference of the persons, the places, rites, religions, works, and worshippings; notwithstanding, there is all one and the same reason, the same heart, opinion, and cogitation, in them alL For the Turk thinketh the self-same thing that the Charter-house monk doth; namely, if I do this or that work, God will be merciful imto me; if I do it not, he will be angry. There is no mean betwixt man's working and the knowledge of Christ. If this knowledge be darkened or defaced, it is all one, whether thou be a monk, a Turk, a Jew, &c.
Wherefore, it is an extreme madness that the Papists and Turks do so strive among themselves about the religion and service of God, contending that both of them have the true re- %ion and true worship of God. And the monks themselves agree not together: for one of them will be accounted more holy than another, for certain foolish outward ceremonies; and yet, in their hearts, the opinion of them all is so alike, that one egg is not more like to another. For this is the imagination of them all: If I do this work, God will have mercy upon me; if I do it not, he will be angry. And, therefore, every man that revolteth from the knowledge of Christ, must needs fall into idolatry, and conceive such an imagination of God, as is not agreeable to his nature. As the Charter-house monk for the oJjserving of his rule, the Turk for the keeping of his Alcoran, hath this assurance, that he pleaseth God, and shall receive a reward of him for his labour.
Such a god as, after this sort, forgiveth sins, and justitieth sinners, can no where be found, and therefore this is but a vain imagination, a dream, and an idol of the heart. For God hath not promised that he will save and justify men for the religions, observations, ceremonies, and ordinances, devised by men; yea, God abhorreth nothing more (as the whole scripture witnesseth) than such will-works, such service, rites, and ceremonies; for the which also he overthroweth whole kingdoms and empires. Therefore, as many as trust to their own strength and righteousness, do serve a god, but such a god as they themselves have devised, and not the true God indeed. For the true God speaketh thus: No righteousness, wisdom, nor religion, pleaseth me, but that only whereby the Father is glorified through the Son. Whosoever apprehendeth this Son, and me, and my promise in him, by faith, to him I am a God, to him I am a Father, him do I accept, justify, and save. All others abide under wrath, because they worship that thing which by nature is no god.
Whosoever forsaketh this doctrine, must needs fall into the ignorance of God; he understandeth not what the true Christian righteousness, wisdom, and service of God is; he is an idolater, abiding under the law, sin, death, and the power of the devil, and all things that he doth, are accursed and condemned. Therefore the Anabaptist, imagining with himself that he pleaseth God, if he be re-baptized, if he forsake his house, wife, and children; if he mortify his flesh, and suffer much adversity, and at length death itself; yet there is not one drop of the knowledge of Christ in him, but, secluding Christ, he dreameth altogether of his own works, of the forsaking of his goods, of bis affliction and mortification, and now differeth nothing from the Turk, Jew, or Papist, in spirit or in heart, but only in the outward appearance, works, and ceremonies, which he hath chosen to himself. The same confidence in works have all the monks and other religious orders; notwithstanding, in their apparel and other outward ^Jiings, there is a difference.
There are at this liay very many like unto these, which, notwithstanding, would be counted amon^ the true professors and teachers of the gospel; and, as touchmg the words, they teach that men are delivered from their sins by the death of Christ. But because they teach faith in such sort, that they attribute more to charity than to faith, they highly dishonour Christ, and wickedly pervert his word. For they dream that God regardeth and accepteth us for our charities' sake; whereby, we being reconciled to God, do love God and our neighbour. If this be true, then have we no need of Christ at all. Such men serve not the true God, but an idol of their own heart, which they themselves have devised. For the true God doth not regard or accept us for our charity, virtues, or newness of life, but for Christ's sake, &c.
But they make this objection: Yet, notwithstanding, the scripture commandcth that we should love God with aU our heart, &c. It is true. But it followeth not, that, because God commandcth us, therefore we do it. If we did love God with all our heart, &c. then no doubt we should be justified, and live through this obedience, as it is written: " He that shall do these things shall live in them," (Lev. xviii. 5. Rom. x. 5.) But the gospel saith: Thou doest not these things, therefore thou shalt not live in them. For this sentence, "thou shalt love the Lord thy God," &c. requireth a perfect obedience, a perfect fear, trust, and love towards God. These things men neither do nor can perform, in this corrupt naturo. Therefore this law, " Thou shalt love the Lord thy God," &c. justitieth not, but accuseth and condemneth all men, according to that saying, " the law causeth wrath," &c. Contrariwise, " Christ is the finishing and accomplishing of the law to righteousness, to every one that believeth," (Rom. iv. 15. x. 4.) Of this we have spoken largely before.
In like manner the Jew, keeping the law, with this opinion, that he by this obedience will please God, serveth not the true God; but is an idolater, worshipping a dream, and an idol of his own heart, which is no where to be found. For the God of his fathers, whom he saith he worshippeth, promised to Abraham "a seed," through the which all nations shoidd be blessed. Therefore God is known, and the blessing is given, not by the law, but by the gospel of Christ. Although Paul speaketh these words, " Then, when ye knew not God, ye did service," &;c. properly and principally to the Galatians, which were Gentiles; yet, notwithstanding, by the same words he also toucheth the Jews, who, though they had rejected their idols outwardly, yet in their hearts they Avorshipped them more than did the Gentiles, as it is said, in Rom. ii. " Thou abhorrest idols, and committest sacrilege." The Gentiles were not the people of God,, they had not his word, and therefore their idolatry was gross, but the idolatrous Jews cloaked their idolatry with the name and word of God, (as all justiciaries which seek righteousness by works, are wont to do,) and so with this outward shew of holiness they deceived many. Therefore idolatry, the more holy and spiritual it is, the more hurtful it is.
Bi^liow may these two contrary sayings which the apostle here setteth down, he reconciled together? "Ye knew not God, and ye Avorshipped God." 1 answer, all men naturally have this general knowledge, that there is a God, according to that r ^'- saying, Rom. i. " Forasmuch as that which may be known of
God was manifest in them." For God was manifest unto them, in that the invisible things of him did appear by the creation of
But here some will object again: If all men knew God, wherefore then doth Paul say, that the Galatians knew not God, before the preaching of the gospel? I answer, there is a double knowledge of God: general and particular. All men have the general knowledge, namely, that there is a God, that he created heaven and earth, that he is just, that he punisheth the wicked. But what God thinketh of us, what his Avill is toAvards us, what he will give or what he will do, to the end we may be delivered from sin and death, and be saved, (Avhich is the true knowledge of God indeed,) this they know not. As it may be that I know some man by sight, Avhom yet, indeed, I kiaow not thoroughly, because I understand not what affection he beareth towards me. So men know naturally that there is a God; but what his will is, or what is not his will, they do not know. For it is written, "There is none that understandeth God," (Rom. iii. 11.) And in another place, " No man hath seen God," (Johni. 18.) That is to say, no man hath known what is the Avill of God. Now, what doth it avail thee, if thou know that there is a God, and yet art ignorant what is his will towards thee? Here some think 3ne thing, and some another. The Jews imagine this to be the will of God, if they worship him according to the rule of Moses' law; the Turk, if he observe his Alcoran; the monk, if he keep his order and perform his vows. But all these are deceived, and become vain in their oAvn cogitations, as Paul saith, (Rom. i.) not knowing what pleaseth or displeaseth God. Therefore, instead of the true and natural God, they worship the dreams and imaginations of their own heart.
This is it that Paul meaneth, when he saith, " When ye knew not God;" that is, when ye knew not the will of God, ye served those which by nature were no gods, that is to say, ye served the dreams and imaginations of your own heart, whereby ye imagined, without the word, that God was to be worshipped with this or that work, with this or that rite or ceremony. For upon this proposition, which all men do naturally hold, namely, that there is a God, hath sprung all idolatry, which, without the knowledge of the Divinity, could never have come into tlie world. But, because men had this natural knowledge of God, they conceived vain and wicked imaginations of God, without and against the word, Avhich they esteemed and maintained as the very truth itself, and so dreamed that God is such a one, as hy nature he is not. So the monk imagineth him to be such a God as forgiveth sins, giveth grace and everlasting life, for tlie keeping of his rule. This god is no where to be found: therefore he serveth not the true God, but that which by nature is no god; to wit, the imagination and idol of his own heart: that is to say, his own false and vain opinion of God, which he dreameth to be an undoubted truth. Now, reason itself will enforce us to confess, that man's opinion is no god. Therefore, whosoever will worship God without his word, serveth not the true God, (as Paul saith,) but that which by nature is no god.
Therefore, whether ye call " rudiments" here the law of Moses, or else the traditions of the Gentiles, (albeit he speaketh here properly and principally of the rudiments of Moses) there is no great difference. For he that falleth from grace to the law, falleth with no less danger than he that falleth from grace to idolatry. For without Christ there is nothing else but mere idolatry, an idle and false imagination of God/lWhether it be called Moses' law, or the Pope's ordinances,'^ or the Turk's Alcoran, &;c. Therefore he saith, with a certain admiration,
Verse 9. But now, seeing ye know God. As though he woxdd say, This is a marvellous thing, that ye, knowing God by the preaching of faith, do so suddenly revolt from the true knowledge of his will, (wherein I thought ye were so surely established, that I thought nothing less than that ye should be so easily overthrown,) and do noAV again, by the instigation of the false apostles, return to the weak and beggarly ceremonies, which ye would serve again afresh. Ye heard l)efore, by my preaching, that this is the will of God, to bless all nations; not by circumcision, or by the observation of the law, but by Christ promised to Abraham, (Gal. iii. 7.) They that believe in him, shall be blessed with faithful Abraham, (Gal. iii. 9.) They are the sons and heirs of God. Thus (I say) have ye known God.
He correcteth the sentence going before, " but now seeing ye have known God;" or rather turneth it after this mannei', " yea, rather ye are known of God;" for he feared lest they had lost God utterly. As if he would say: Alas! are ye come to this point, that now ye know not God, but return again from grace to the law? Yet, notwithstanding, God knoweth you. And, indeed, our knowledge is rather passive than active; that U to say, it consisteth in this, that we are rather known of God, than that we know him. All our doing, that is, all our endear our to know and to apprehend God, is to suffer God to work in us. He giveth the word, which, when we have received by faith given from above, we are new-born, and made the sons of God. This is, then, the sense and meaning: " Ye are known of God;" that is, ye are visited with the word, ye are endued with faith and the Holy Ghost, whereby ye are renewed, &c. Wherefore, even by these words, " ye are known of God," he taketh away all righteousness from the law, and denieth that we attain the knowledge of God through the wor thiness of our own works. "For no man knoweth the Father, but the Son, and he to whom the Son will reveal him." (Luke X. 22.) And also, " He by his knowledge shall justify many, because he shall bear their iniquities," (Isa. liii. 11.) Wherefore, our knowledge concerning God consisteth in suffering, and not in doing.