Paul, therefore, plainly sheweth by this allegory the difference between the law and the gospel. First, when he calleth Hagar the Old Testament, and Sarah the New; again, when he calleth the one a bond-maid, the other a free-woman; moreover, when he saith that the married and fr oitful is become barren and cast out of the house with her children; contrariwise, when the barren and forsaken is become fruitful, and bringeth forth an infinite number of children, and those also inheritors. By these differences are resembled the two sorts of people; of faith, and of the law, I mean. The people of faith have not the law for their husband, they serve not in bondage, they are not born of that mother Jerusalem which now is; but they have the promise, they are free, and are born of free Sarah. t.
He separateth, therefore, the spiritual people of the New Testament, from the other people of the law, when he saith that the spiritual people are not the children of Hagar the bondmaid, but of Sarah the free- woman, which knoweth nothing of the law; and by this means he placeth the people of faith far above and without the law. Now, then, if they be above and without the law, then are they justified by the spiritual birth only, which is notliing else but faith; and not by the law, or by the works thereof. Now, as the people of grace neither have nor can have the law; so the people of the law neither have nor can have grace; for it is impossible that the law and grace should stand together. Therefore, we must be justified by faith, and lose the righteousness of the law; or else be justified by the law, and lose the righteousness of faith. But this is a foul and a lamentable loss, to lose grace, and to return to the law. Contrariwise, it is a happy and a blessed loss, to lose the law, and lay hold of grace.
We, therefore, (following the example and diligence of Paul) do endeavour, as much as is possible, to set forth plainly the difference between the law and the gospel; which is very easy as touching the words. For who seeth not that Hagar is not Sarah, and that Sarah is not Hagar? Also, that Ishmael is not Isaac, and that he hath not that which Isaac hath? A man may easily discern these things. But, in great terrors, and in the agony of death, when the conscience wrestleth with the judg ment of God, it is the hardest thing of all others to say, with a sure and a stedfast hope: I am not the son of Hagar, but o* Sarah; that is to say, the law belongeth nothing unto me: for Sarah is my mother, who bringeth forth free children and heirs, and not servants.
Paul, then, by this testimony of Isaiah hath proved that Sarah, that is to say, the church, is the true mother, which bringeth forth free children and heirs. Contrariwise, that Hagar, that is to say, the synagogue, gendereth many children indeed, but they are servants, and must be cast out. Moreover, because this pJace speaketh also of the abolishing of the law and of Christian liberty, it ought to be diligently considered. For as it is the most principji and special article of Christian doctrine, to know that we are justified and saved by Christ, so is it also very necessar) to know and understand well the doctrine concerning the abolishment of the law; for it helpeth very much to confirm our doctrine, as touching- faith, and to attain sound and certain consolation of conscience, when we are assured that the law is abolished, and specially in great terrors and serious conflicts.
I have often said before, and now I say again, (for it cannot be too often repeated) that a Christian, laying hold of the benefit of Christ through faith, hath no law, but all the law is to him abolished, with all his terrors and torments. This place of Isaiah teacheth the same thing, and therefore it is very notable and full of comfort, stirring up the barren and forsaken to rejoice, which was counted worthy to be mocked or pitied according to the law. For such as were barren, were accursed according to the law. But the Holy Ghost turneth this sentence, and pronounceth the barren worthy of praise and blessing; and contrariwise, the fruitful, and such as bring forth children, accursed; when he saith, " Rejoice, thou barren which bearest not: break forth into joy, and rejoice thou that travailest not: for the desolate hath many more children than the married wife," (Isa. liv. 1.) Howsoever, then, Sarah, that is to say, the church, seemeth to be forsaken and barren before the world, not having the righteousness and works of the law; yet notwithstanding, she is a most fruitful mother, having an infinite number of children before God, as the prophet witnesseth. Contrariwise, although Hagar seem never so fruitful, and to bring forth never so many children, yet notwithstanding she hath no issue remaining; for the children of the bond-woman are cast out of the house together with their mother, and receive not the inheritance with the children of the free- woman: as Paid saith afterwards.
Because, therefore, we are the children of the free-woman, the law our old husband is abolished (Rom. vii.); who, as long as he had dominion over us, it was impossible for us to bring forth children free in spirit, or knowing grace: but we remained with the other in bondage. True it is, that, as long as the law reigneth, men are not idle, but they labour sore, they bear the burthen and the heat of the day, (Matt. xx. 12.); they bring forth and gender many children; but as well the fathers as the children are bastards, and do not belong to the free-mother, therefore they are at length cast out of the house and inherits ance with Ishmael; they die, and are damned. It is impossible, therefore, that men should attain to the inheritance, that is to say, that they should be justified and saved by the law, although they travail never so much, and be never so fruitful therein. Accursed, therefore, be that doctrine, life, and religion, which endcavoureth to get righteousness before God, by the law or the works thereof. But let lis prosecute our purpose, as touching the abolishment of the law.
say, that the judicial and the ceremonial laws are pernicious and deadly, since the coming of Christ,; and, therefore, they are abolished, but not the moral law. These blind doctors knew not what they said. But, if thou wilt speak of the abolishment of the law, talk of it as it is, in his own proper use and office, and as it is spiritually taken, and comprehend withal the whole law, making- no distinction at all between the judicial, ceremonial, and moral law. For when Paul saith, that we are delivered from the curse of the law by Christ, he speaketh of the Avhole law, and principally of the moral law, which only accuseth, curseth, and condemneth the conscience, which the other two do not. Wherefore we say that the moral law, or the law of the ten commandments, hath no power to accuse and terrify the conscience, in which Jesus Christ reigneth by his grace: for he hath abolished the power thereof.
Not that the conscience doth not at all feel the terrors of the law, (for indeed it feeleth them,) but that they cannot condemn it, nor bring it to desperation. " For there is no condemnation to them that are in Christ Jesus," (Rom. viii.) Also, "if the Son shall make you free, ye shall be free indeed," (John viii.) Howsoever, then, a Christian man be terrified through the law shewing unto him his sin, notwithstanding he despaireth not; for he believeth in Jesus Christ, and being baptized in him and cleansed by his blood, he hath remission of all his sins. Now, when our sin is pardoned through Christ, who is the Lord of the law, (and yet so pardoned that he gave himself for it,) the law, being a servant, hath no more power to accuse and condemn us for sin, seeing it is forgiven us, and we are now made free, forasmuch as the Son hath delivered us from bondage. Wherefore the law is wholly abolished to them that believe in Christ.
But thou wilt say: I do nothing. True it is that thou canst do nothing, whereby thou mayest be delivered from the tyranny of the law. But hear this joyful tidings which the Holy Ghost bringeth unto thee out of the words of the prophet: " rejoice, thou that art barren," &c. As if he would say. Why art thou so heavy, why dost thou so mourn, since there is no cause why thou shouldst so do? But I am barren and forsaken. Well: although thou be never so barren and forsaken, not having the righteousness of the law, notwithstanding Christ is thy righteousness; he was made a curse for thee, to deliver thee from the curse of the law. If thou believe in him, the law is dead unto thee. And so much as Christ is greater than the law, so much hast thou a more excellent righteousness than the righteousness of the law. Moreover, thou art fruitful and not barren; for thou hast many more children than she which hath a husband.
There is also another abolishment of the law, which is outward: to wit, that the politic laws of Mo^es do nothing belong unto us. Wherefore we ought no*, to call them back again, nor superstitiously bind ourselves unto them, as some went about to do, in times past, being ignorant of this liberty. Now, although the gospel make us not subject to the judicial laws of Moses, yet notwithstanding it doth not exempt us from the obedience of aU politic laws, but maketh us subject, in this corporeal life, to the laws of that govermnent wherein we live; that is to say, it commandeth every one to obey his magistrate and laws, " not only because of wrath, but also for conscience sake," ( 1 Pet. ii. Rom. xiii.) And the emperor, or any other prince, should not offend, if he used some of the judicial laws of Moses; yea, he might use them freely, and without offence. Therefore the popish schoolmen are deceived, which dream that the judicial laws of Moses are pernicious and deadly since the coming of Christ.
Likewise we are not bound to the ceremonies of Moses, much less to the ceremonies of the Pope. But, because this bodily life cannot be altogether without ceremonies (for there must needs be some introduction) therefore the gospel suffereth ordinances to be made in the church, as touching days, times, places, &c. that the people may know upon what day, in what hour, and in what place to assemble together to hear the word of God. It permitteth, also, that lessons and readings should be appointed, as in the schools, especially for the instruction of children and such as are ignorant. These things it permitteth, to the end that all may be done comely and orderly in the church, (1 Cor. xiv.) Not that they which keep such ordinances do thereby merit remission of sins. Moreover, they may be changed or omitted without sin, so that it be done withoixt offence of the weak.
Now, Paul speaketh here especially of the abolishment of the moral law, which is diligently to be considered. For he speaketh against the righteousness of the law, that he might establish the righteousness of faith, concluding thus: If only grace or faith in Christ justify, then is the whole law abolished, without any exception. And this he confirmeth by the testimony of Isaiah, whereby he exhorteth the barren and forsaken to rejoice; for it seemeth that she hath no child, nor hope evef to have any; that is to' say, she hath no disciples, no favour nor countenance of the world, because she preacheth the word of the cross of Christ crucified, agauist all the wisdom of the flesh. But thou that ai't barren, (saith the prophet,) let not this any whit trouble thee: yea, rather lift up thy voice and rejoice, for she that is forsaken hath more children than she that hath a husband: that is to say, she that is married and hath a great number of children shall be made weak, and she that is forsaken shall have many children.
He calleth the church barren, because her children are not, begotten by the law, by works, by any industry or endeavour of man, but by the word of faith in the spirit of God. Here is nothing else but birth; no working at all. Contrariwise, they that are fruitful, labour and exercise tliemsolves with great travail in bearing and bringing forth. Here is altogether working, and no birth. But, because they endeavour to get the right of children and heirs by the righteousness of the law, or by their own righteousness, they are servants, and never receive the inheritance, no, though they tire themselves to death with continual travail. For they go about to obtain that by their own works against the will of God, which God of his mere grace Avill give to all believers for Christ's sake. The faithful work well also; but they are not thereby made sons and heirs, (for this their birth bringeth unto them); but this they do, to the end that they, being now made children and heirs, might glorify God by their good works, and help their neighbours.
Yerse 28. Therefore, brethren, v.e are, after the manner of Isaac, cliildren of the promise.
That is to say, we are not children of the flesh, as Ishmael, or as all the fleshly Israel, which gloried that they were the seed of Abraham and the people of God. But Christ answered them, John viii. " If ye were the sons of Abraham, ye would not seek to kill me, which speak the truth unto you." Also, " If God Avere your father, then would ye love me, and receive my word." As if he Avould say: Brethren born and brought up together in one house, know one another's voice: "but ye be of your father the devil," &c. We are not such cliildren (saith he) as they are, which remain servants, and at length shall be cast out of the house; but we are children of the promise, as Isaac was; that is to say, of grace and of faith, born only of the promise. Concerning this I have spoken sufficiently before in the third chapter, in treating upon this place: "In thy seed shall all the nations of the earth be blessed." Therefore we are pronounced righteous; not by the law, by works, or otu' own righteousness, but by the mere mercy and grace of God. Paul repeateth very often, and diligently setteth forth the promise which is received by faith alone; for he knew that it was very necessary so to do.
Hitherto, as touching the allegory out of Genesis, to the which Paul annexeth the place of Isaiah as an interpretation. Now he applieth the history of Ishmael and Isaac, for our example and consolation.
Veuse 29. But as then he that was born after the flesh, persecuted him that was born after the spirit, even so is it now.
This place containeth a singular consolation. Whosoever are born and live in Christ, and rejoice in this birth and inheritance of God, have Ishmael for their enemy and their persecutor. This we learn at this day by experience; for we see that all the world is full of tumults, persecutions, sects, and offences. Wherefore, if Ave did not arm ourselves with this consolation of Paul and such-like, and well understand this article of justification, we should never be able to withstand the violence and subtle sleights of Satan. For who should not be troubled with these cruel persecutions of our adversaries, and with these sects and infinite offences, which a sort of busy and fantastical spirits stir up at this day? Verily, it is no small grief unto us, when we are constrained to hear that all things were in peace and tranquillity before the gospel came abroad; but since the preaching and publishing thereof, all things are unquiet, and the whole world is in an uproar, so that every one armeth himself against another. When a man that is not endued with the spirit of God heareth this, by-and-by he is offended, and 'udgeth that the disobedience of subjects against their magistrates, that seditions, wars, plagues, and famine, that the overthrowing of commonweals, kingdoms, and countries, that sects, offences, and such other infinite evils do proceed altogether of the doctrine of the gospel.
Against this great offence we must comfort and arm ourselves with this sweet consolation, that the faithful must bear this name and this title in the world, that they are seditious and schismatics, and the authors of innumerable evils. And hereof it Cometh, that our adversaries think they have a just cause against us, yea that they do God high service. when they hate, persecute, and kill us, (John xvi. 2.) It cannot be, then, but that Ishmael must persecute Isaac: but Isaac again persecuteth not Ishmael. Whoso Avill not suffer the persecution of Ishmael, let him not profess himself to be a Christian.
But let our adversaries (which so mightily amplify these evils at this day) tell us what good things ensued the preaching of tlie gospel of Christ and his apostles. Did not the destruction of the kingdom of the Jews follow? W^as not the Roman empire overthrown? Was not the whole world in an uproar? And yet the gospel was not the cause hereof, which Christ and his apostles preached for the profit and salvation of men, and not for their destruction. But these things followed through the iniquity of the people, the nations, the kings and princes, who, being possessed of the devil, woidd not hearken to the word of grace, life, and eternal salvation; but detested and condemned it as a doctrine most pernicious and hurtful to religion and commonweals. And that this should so come to pass, the Holy Ghost foretold by David, when he saith, Psalm ii. " WTiy do the heathen rage, and the people murmur in vain?" &c.
Such tumults and hurly-burlies we hear and see at this day. The adversaries lay the fault in our doctrine. But the doctrine of grace and peace stirreth not up these troubles: but the people, nations, kings, and princes of the earth (as the Psalmist saith) rage and murmur, conspire and take counsel, not against us (as they think) nor against our doctrine, which they blaspheme as false and seditious, but against the Lord and his anointed. Therefore, all their counsels and practices are and shall be disappointed and brought to nought. "He that dwelleth in the heavens shall laugh: the Lord shall have them in derision," ( Psalm ii. 4.) Let them cry out, therefore, as long as they list, that we raise up these tumults and seditions: notwithstanding this Psalm comforteth us, and saith that they themselves are the authors of these troubles. They cannot believe this, and much less can they believe that it is they which murmur, rise up, and take counsel against the Lord and his anointed; nay, rather they think that they maintain the Lord's cause, that they defend his glory, and do him acceptable service in persecuting us; but the Psalm lieth not, and that shall the end declare. Here we do nothing, but we only suffer, as our conscience beareth us witness in the Holy Ghost. Moreover, the doctrine for the which they raise up such tumults and oflPences, is not ours, but it is the doctrine of Christ. This doctrine we cannot deny, nor forsake the defence thereof, seeing Christ saith, " Whosoever shall be ashamed of me and of my words, in this adulterous and sinful nation, of him shaU the Son of man be ashamed, when he shall come in his glory, and in the glory of the Father and of the holy angels," (Luke ix. 26.)
He, therefore, that will preach Christ truly, and confess him to be our righteousness, must be content to hear that he is a pernicious fellow, and that he troubleth all things. " They which have troubled the world, (said the Jews, of Paul and Silas,) are also come unto us, and have done contrary to the decrees of Csesar," (Acts xvii.) And in the 24th of the Acts, " We have found this pestilent fellow stirring up sedition among all the Jews throughout the whole world, and an author of the sect of the Nazarites," &c. In like manner also the Gentiles complain, in the 16th of the Acts, "These men trouble our city." So at this day they accuse Luther to be a troubler of the papacy, and of the Roman empire. If I woxdd keep silence, then all things should be in peace which the strong man possesseth, (Luke xi. 21, 22.) and the Pope would not persecute me any more. But by this means the gospel of Jesus Christ should be blemished and defaced. If I speak, the Pope is troubled, and cruelly rageth. Either we must lose the Pope, an earthly and mortal man, or else the immortal God, Christ Jesus, life, and eternal salvation. Let the Pope perish, then, and let God be exalted; let Christ reign and triumph for ever.
Christ himself, when he foresaw in spirit the great troubles which should follow his preaching, comforted himself after this manner: "I come (saith he) to send fire upon the earth, and what will I but that it be kindled?" (Luke xii. 49.) In like manner we see, at this day, that great troubles follow the preaching of the gospel, through the persecution and blasphemy of our adversaries, and the ingratitude of the world. This matter so grieve th us, that oftentimes, after the flesh and after the judgment of reason, we think it bad been better tliat the doctrine of the ffospel had not been published, than that, after the preaching thereof, the public peace should be so troubled. But, according to the spirit, we say boldly with Christ, " I come to send fire upon the earth, and what will I but that it should now be kindled?" Now, after that this fire is kindled, there follow forthwith great commotions. For it is not a king or an emperor that is thus provoked; but the God of this wox'ld, which is a most mighty spirit, and the Lord of the whole world. This weak word, "preaching Chi-ist crucified," setteth upon this mighty and terrible adversary. Behemoth, feeling the divine power of tins word, stirreth up all his members, shaketh his tail, and maketh the depth of the sea to boil like a pot, (Job. xli.) Hereof come all these tumults, all these furious and cruel rages of the world.
Wherefore let it not trouble us that our adversaries are offended and cry out, that there cometh no good by the preaching of the gospel; they are infidels, they are blind and obstinate, and therefore it is impossible that they should see any fruit of the gospel. But contrariwise, we, which believe, do see the inestimable profits and iruits thereof; although outwardly, for a time, we be oppressed with infinite evils, despised, spoiled, accused, condemned as the outcasts and filthy dung of the whole world, and put to death, and inwardly afflicted with the feeling of our sin, and vexed with devils. For we live in Christ, in whom and by whom we are made kings and lords over sin, death, the flesh, the world, hell, and all evils; in whom and by whom, also, we tread under our feet that dragon and basilisk, which is the king of sin and death. How is this done? In faith. For the blessedness, which we hope for, is not yet revealed, which in the mean time we wait for in patience; and yet, notwithstanding, do now assuredly possess the same by faith.
We ought, therefore, diligently to learn the article of justification; for that only is able to support us against these infinite slanders and offences, and to comfort us in all our temptations and persecutions. For we see that it cannot othermse be, but that the world will be offended with the pure doctrine of the gospel, and continually cry out that no good cometh of it. For *' the natural man understandeth not those things which are of the spirit of God; for they are foolishness to him," ( 1 Cor. ii. 14.) He only beholdeth the outward evils, troubles, rebellions, murders, sects, and other such-like things; with these sights he is offended and blinded, and finally falleth into the contempt and blaspheming of God and his word.
On the contrary part, we ought to stay and comfort ourselves in this, that our adversaries do not accuse and condemn us for any manifest wickedness which we have committed, as adultery, murder, theft, and such-like, but for our doctrine. And what do we teach? That Christ, the Son of God, by the death of the cross, hath redeemed us from our sins, and fi'om everlasting death. Therefore they do not impum our life, but our doctrine: yea, the doctrine of Christ, and not ours. Therefore, if there be any offence, it is Christ's offence and not ours; and so the fault wherefore they persecute us, Christ has committed, and not we. Now, Avhether they will condemn Christ, and pluck him out of Heaven, as a heretic and seditious person, for this fault, that he is our only justifier and saviour, let them look to that. As for us, we, commending this his own cause imto himself, are quiet beholders whether of them shall have the victory, Christ or they. Indeed, after the flesh, it grieveth us that these Ishmaelites hate and persecute us so furiously; notwithstanding, according to the spirit, we glory in these afflictions, both because we know that we suffer them not for our sins, but for Christ's cause, whose benefit and whose glory we set forth, and also because Paul giveth us warning afore-hand, that Ishmael must mock Isaac and persecute him.
The Jews expound this place, which Paul allegeth out of the 21st of Genesis, of Ishmael mocking and persecuting Isaac after this manner, that Ishmael constrained Isaac to commit idolatry. If he did so, yet I believe not that it was any such gross idolatry as the Jews dream of: to wit, that Ishmael made images of clay, after the manner of the Gentiles, Avhich he compelled Isaac to worship; for this, Abraham would in no wise have suffered. But I think that Ishmael was, in outward shew, a holy man, as Cain was, who also persecuted his brother, and at length killed him; not for any corporeal thing, but because he saw that God esteemed him above the other. In like manner, Ishmael was outwardly a lover of religion; he sacrificed and exercised himself in well-doing. Therefore he mocked his brother Isaac, and would be esteemed a better man than him, for two causes: first, for his religion and service of God; secondly, for his civil government and inheritance. And these two things he seemed justly to challenge to himself; for he thought that the kingdom and priesthood pertained to him by the right of God's law, as the first-born, and therefore he persecuted Isaac spiritually because of religion, and corporeally because of his inheritance.
This persecution always remaineth in the church, especially when the doctrine of the gospel flourisheth: to wit, that the children of the flesh mock the children of the promise, and persecute them. The Papists persecute us at this day, and for none other cause, but for that we teach that righteousness cometh by the promise; for it vexeth the Papists that we will not worship their idols, that is to say, that we set not forth their righteousness, their works and worshippings, devised and ordained by men, as available to obtain grace and forgiveness of sins. And for this cause they go about to cast us out of the house; that is to say, they vaunt that they are the church, the children and people of God, and that the inheritance belongeth to them, &c. Contrariwise, they excommunicate and banish us, as heretics and seditious persons; and, if they can, they kill us also: and in so doing' they think they do God good service. So, as much as in them lieth, they cast us out of this life, and of the life to come. The Anabaptists, and such other, do hate us deadly, because we impugn and detest their errors and heresies, which they spread abroad and daily renew in the church; and for this cause they judge us to be far worse than the Papists, and therefore they have conceived a more cruel hatred against us, than against the Papists.
As soon, therefore, as the word of God is brought to light, the devil is angry, and useth all his force and subtle sleights, to persecute it, and utterly to abolish it. Therefore he can no otherwise do, but raise up infinite sects, horrible offences, cruel persecutions, and abominable murders; for he is the father of lying and a murderer. He spreadeth his lies throughout the world by false teachers, and he killeth men by tyrants. By these means he possesseth both the spiritual and the corporeal kingdom: the spiritual kingdom by the lying of false teachers, (stirring up also, without ceasing, every man, particularly by his fiery darts, to heresies and wicked opinions;) the corporeal kingdom, by the sword of tyi'ants. Thus this father of lying and of murder, stirreth up persecution on every side, both spiritual and corporeal, against the children of the free-woman. The spiritual persecution which we are at this day constrained to suffer of heretics, is to us most grievous and intolerable, because of the infinite offences and slanders wherewith the devil goeth about to deface our doctrine; for we are enforced to hear, that the heresies and errors of the Anabaptists and other heretics, and all other enormities, do proceed from our doctrine. The corporeal persecution by which tyrants lie in wait for our goods and lives, is more tolerable; for they persecute us not for our sins, but for the testimony of the word of God. Let us learn, therefore, even by the title which Clirist giveth to the devil, to wit, that he is the father of lying and murder, (John viii.) that when the gospel flourisheth, and Christ reigneth, then sects of perdition must needs spring up; and murderers, persecuting the gospel, must rage every where. And Paid saith, " That there must be heresies," (1 Cor. xi. 19.) He that is ignorant of this, is soon offended; and, falling away from the true God and true faith, he returneth to his old god and old false faith.
Paul, therefore, in this place armeth the godly before-hand, that they should not be offended with those persecutions, sects, and offences, saying, " But as then he that was born after the flesh, &c." As if he would say. If wc be the children of the promise, and born after the spirit, we must surely look to be persecuted of our brother, which is born after the flesh; that is to say, not only our enemies, which are manifestly wicked, shall persecute us, but also such as at the first were our dear friends, with whom we were familiarly conversant in one house, which received from us the true doctrine of the gospel, shall become deadly enemies, and persecute us extremely. For they are brethren after the flesh, and must persecute the brethren which are born after the spirit. So Christ (in Ps. xli.) complaineth of Judas, " The man of my peace, whom I trusted, which did eat of my bread, hath lifted up the heel against me." But this is our consolation, that we have not given any occasion to our Ishmaelites to persecute us. The Papists persecute us, because we teach the pure and sincere doctrine of the gospel; Avhich, if we would forsake, they would persecute us no more. Moreover, if we would approve the pernicious heresies of the sectaries, they would praise us. But, because we detest and abhor the impiety both of the one and the other, therefore do they so spitefully hate and so cruelly persecute us.
But not only Paul (as I have said) armeth us against such persecutions and offences, but Christ himself also most sweetly comforteth us, in the fifteenth chapter of John, saying, " If ye were of the world, the world would love you; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." As if he would say, I am the cause of all these persecutions which ye endure; and if ye be killed, it is I for whose sake ye are killed. For if ye did not preach my words and confess me, the world would not persecute you. But it goeth well with you: For " the servant is not greater than his master. If they have persecuted me, they will also persecute you, for my name's sake," (John xv. 20.)
By these words Christ layeth all the fault upon himself, and delivereth us from all fear. As if he would say, Ye are not the cause why the world hateth and persecuteth you, but my name, which ye preach and confess, is the cause thereof. " But be of good comfort: I have overcome the world." This comfort upholdeth us, so that we doubt nothing but that Christ is strong enough, not only to bear, but also to vanquish all the cruelty of tyrants, and the subtle sleights of heretics. And this he hath declared, in shewing forth his power against the Jews and the Romans, whose tyranny and persecutions he suffered for a time. He also suffered the subtleties and crafty practices of heretics, but in time and place he overthrew them all, and remained king and conqueror. Let the Papists, then, rage as much as they will; let the sectaries slander and corrupt the gospel of Christ as much as they can: notwithstanding, Christ shall reign etei'- nally, and his word shall stand for ever, when all his enemies shall be brought to nought. Moreover, this is a singular consolation, that the persecution of Ishmael against Isaac shall not always continue, but shall endure for a little while, and when that is ended, the sentence shall be pronounced as folio weth:
Versf. 30. But what saith the scripture? Cast out the servant and her son: for the son of the servant shall not be heir with the son of the free-woman (Gen. xxi. 10.)
This word of Sarah was very grievous to Abraham; and, no doubt, when he heard this sentence, his fatherly bowels were moved with compassion towards his son Ishmael; for he was born of his flesh. And this the scripture plainly witnesseth, when it saith, "And this thing' was very grievous in Abraham's sight, because of his son." But God confirmed the sentence which Sarah pronounced, sayings to Abraham: "Let it not be grievous in thy sight for the child and for thy bond-woman; in all that Sarah shall say unto thee, hear her voice; for in Isaac shall thy seed be called."
The Ishmaelites hear, in this place, the sentence pronounced against them, which overthroweth the Jews, Grecians, Romans, and all others which persecute the church of Christ. The selfsame sentence also shall overthrow the Papists, and as manv as trust in their own works, which at this day boast themselves to be the people of God, and the church; which also trust that they shall surely receive the inheritance^ and judge us, which rest upon the promise of God, not only to be barren and forsaken, but also heretics cast out of the church, and that it is impossible that we should be sons and heirs. But God overthroweth their judgment, and pronounceth this sentence against them: that, because they are children of the bond-woman, and persecute the children of the free-woman, therefore they shall be cast out of the house, and shall have no inheritance with the children of the promise; to whom only the inheritance belongeth, because they are the children of the free-Avoman. This sentence is ratified, and can never be revoked; wherefore it shall assuredly come to pass, that our Ishmaelites shall not only lose the ecclesiastical and politic government which now they have, but also everlasting life. For the scripture hath foretold that the children of the bond-woman shall be cast out of the house, that is to say, out of the kingdom of grace; for they cannot be heirs together with the children of the free-woman.
Now, here is to be noted that the Holy Ghost caUeth the people of the law and works, as it were in contempt, the children of the bond-woman. As if he said. Why do ye vaunt of the righteousness of the law and works, and why do ye glory that ye are the people and children of God for the same? If ye know not of whom ye are born, I will tell you: ye are bond-servants of a bond-woman. And what servants? The bond-servants of the law, and consequently of sin, of death, and of everlasting damnation. Now, a servant is no inheritor, but is cast out of the house; wherefore the Pope, with all his kingdom, and all other justiciaries, (what outward appearance of holiness soever they have), which hope to obtain grace and salvation by the law, are servants of that bond- woman, and have no inheritance with the children of the free-woman. I speak now, not of the Popes, cardinals, bishops, and monks, that were manifestly wicked, who have made their bellies their God, and have committed such horrible sins as I will not willingly name; but of the best of them, such I mean as lived holily, and went about, through great laboiir and travail, by keeping of their monkish order, to pacify the wrath of God, and to merit remission of their sins and everlasting life. These hear their sentence here pronounced, that the sons of the bond-woman must be cast out of the house, with their mother the bond-Avoman.
Such sentences diligently considered, make us certain of our doctrine, and confirm us in the righteousness of faith, against the doctrine and righteousness of Avorks, which the world emoraceth and magnifieth, condemning and despising the other. And this troubleth and ofFeudeth weak consciences; which, albeit they plainly see the impiety, the execrable wickedness, and horrible abominations of the Papists, yet, notwithstanding, they are not easily persuaded that all the multitude which beareth the name and title of the chm'ch do err, and that there are but few of them which have a sound and a right opinion of the doctrine of faith. And if the papacy had the same holiness and austerity of life, which it had in the time of the ancient fathers, Hierome, Ambrose, Augustine, and others, when the clergy had not yet so evil a fame for their simony, excess, abundance of riches, dissolute living, voluptuousness, whoredom, sodomitry, and such other infinite abominations, but lived after the rules and decrees of the fathers, religiously and holily in outward shew, and unmarried, what could we do now against tlie papacy?
The single life which the clergy kept very straitly in the time of the fathers, was a goodly thing, and made of men very angels in the sight of the world; and therefore Paul, in the secoud chapter to the Colossians, calleth it the religion of angels. And the Papists sing thus of their virgins: they led an angelical life, whilst they lived in the flesh, and yet lived contrary to the flesh. Moreover, the life which they call the contemplative life (whereimto the clergymen were then very much given, utterly neglecting all civil and household government) had a goodly shew of holiness. Wherefore, if that outward shew and appearance of the old papacy remained at this day, we sho.uld peradventure do but little against it by our doctrine of faith, seeing we do now so little prevail, when (that old shew of outward holiness and severe discipline bemg utterly abolished) there is nothing to be seen but a very sink and puddle of all vices and abominations.
But, admit the case that the old discipline and religion of the papacy were yet remaining: notwithstanding, we ought, by the example of Paul (who vehemently pursued the false apostles, which outwardly appeared to be very godly and holy men) to fight against the merit-mongers of the papistical kingdom, and to say: Although ye live a single life, tiring and consuming your bodies with continual travail, and walking in the humility and religion of angels, yet are ye servants of the law, of sin, and of the devil, and must be cast out of the house; for ye seek righteousness and salvation by your works, and not by Christ.
Wherefore we ought not so much to consider the wicked life of the Papists, as their abominable doctrine and hypocrisy, against the which we specially fight. Let us suppose, then, that the religion and discipline of the old papacy doth yet still flourish, and that it is now observed with as much severity and straitness as ever it was, yet must we say, notwithstanding: If ye have nothing but this holiness and chastity of life to set against the wrath and judgment of God, ye are, in very deed, the sons of the bond-woman, which must be cast out of the kingdom of heaven, and be damned.
And now they themselves do not defend their wicked life; nay, rather, they which are the best and the soundest of them all, do detest it; but they fight for the maintenance and defence of the doctrine of devils, for hypocrisy, and for the righteousness of works. Here they allege the authority of councils and the examples of holy fathers, whom they affirm to have been the authors of their holy orders and statutes. Therefore, we fight not against the manifest wickedness and abominations of the papacy, but against the greatest holiness and holiest saints thereof, which think they lead an angelical life, whilst they dream that they keep not only the commandments of God, but also the counsels of Christ, am' do works of supererogation, and such as they are not bound to do. This, we say, is to labour in vain, except they take hold of that only and alone, which Christ saith is only necessary, and choose the good part with Mary, which shall not be taken from them.
This did Bernard, a man so godly, so holy, and so chaste, that he is to be commended and preferred above them all. He being once grievously sick, and having no hope of life, put not his trust in his single life, wherein he had lived most chastely; not in his good works and deeds of charity, whereof he had done many; but removed them far out of his sight, and, receiving the benefit of Christ by faith, he said: " I have lived wickedly. But thou. Lord Jesus Christ, by double right dost possess the kingdom of heaven: first, because thou art the Son of God; secondly, because thou hast purchased it by thy death and passion. The first thou keepest for thyself, by thy birth-right. The second thou givest to me, not by the right of my works, but by the right of grace." He set not against the wrath of God his monkery, nor his angelical life; but he took hold of that one thing which was necessary, and so was saved. 1 think that Hierome, Gregory, and many other of the fathers, were saved after the same sort. And it is not to be doubted but that also, in the Old Testament, many kings of Israel and other idolaters were saved in like manner, who, at the hour of death, casting away their vain trust which they had in idols, took hold of the promise of God, which was made unto the seed of Abraham, that is to say, Christ, in whom all nations should be blessed. And if there be any of the papists whioh shall be saved, they must simply lean not to their own good deeds and deserts, but to the mercy of God offered unto us in Christ, and say with Paul: "I have not mine own righteousness which is of the law, but that which is by faith in Christ," (Phil. iii. 9.)
Verse SI. Then, brethren, we are not children of the servant, but of the free-woman.
Paul here concludeth his allegory of the barren church, and of the fruitful people of the law. We are not (saith he) the children of the bond-woman; that is to say, we are not under the law, which begetteth unto bondage, that is, which terrifieth, accuseth, and bringeth to desperation; but we are delivered from it by Christ: therefore it cannot terrify nor condemn us* Of this we have spoken enough before. Moreover, although the sons of the bond-woman do persecute us never so much for a time, yet this is our comfort, that they shall be compelled to leave the inheritance unto us, which belongeth unto us that are the sons of the free- woman, and shall at length be cast into utter darkness, (Matt. xxv. 30.)
Paul, therefore, by these words [bond-woman and free-wo* man] took occasion (as we have heard) to reject the righteous* ness of the law, and to confirm the doctrine of justification. And of purpose he taketh hold of this word [free-woman] vehemently urging and amplifying the same, especially in the beginning of the chapter following. Whereupon he taketh occasion to reason of Christian liberty, the knowledge whereof is very necessary; for the Pope hath in a manner quite overthrown it, and made the church subject to man's traditions and ceremonies, and to a most miserable and filthy bondage. That liberty which is purchased by Christ, is unto us at this day a most strong fort, whereby we defend ourselves against the tyranny of the Pope. Wherefore we must diligently consider this doctrine of Christian liberty, as well to confirm the doctrine of justification, as also to raise up and comfort weak consciences against so many troubles and offences, which our adversaries do impute unto the gospel. Now, Christian liberty is a very spiritual thing, which the carnal man doth not understand, ( Rom. ix. 32.) Yea, they which have the first fruits of the spirit, and can talk well thereof, do very hardly retain it in their heart. It seemeth to reason that it is a matter of small importance; therefore, if the Holy Ghost do not magnify it, that it may be esteemed accordingly, it is condemued.
Paul now drawing towards the end of his epistle, disputeth very vehemently in defence of the doctrine of faith and Christian liberty, against the false apostles, the enemies and destroyers of the same; against whom he casteth out very thundering words to beat them down, and utterly to vanquish them. And thereAvithal he exhorteth the Galatians to fly their pernicious doctrine as a dangerous poison. In this exhortation he intermingleth threatenings and promises, trying every way that he may keep them in that liberty which Christ hath purchased for them, saying,
That is to say. Be ye steadfast. So Peter saith, (1 Pet. v. 8, 9.) " Be sober, and watch; for your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist, being steadfast in the faith."^' Ee ye not careless, (saith he,) but steadfast and constant. Lie not down and sleep, but stand up. As if he would say: It standeth you in hand to be watchful and constant, that ye may keep and hold fast that liberty wherein Christ hath made you free. They that are secure and negligent, cannot keep this liberty; for Satan most deadly hateth the light of the gospel, that is to say, the doctrine of grace, liberty, consolation, and life. Therefore, when he seeth that it beginneth once to appear, forthwith he fighteth against it with all might and main, stirring up storms and tempests to hinder the course thereof, and utterly to overthroAv it. Wherefore Paul warneth the faithful not to sleep, not to be negligent; but constantly and valiantly to resist Satan, that he spoil them not of that liberty which Christ hath purchased for them.
Every word hath here a certain vehemency. " Stand," (saith he): as if he should say. Here have ye need of great diligence and vigilance. " In that liberty." In what liberty? Not in that wherewith the emperor hath made us free, but in that wherewith Christ hath made us free.
The emperor hath given, or rather was compelled to give to the bishop of Rome a free city, and other lands; also immunities, privileges and prerogatives, &c. This is also a liberty; but it is a civil liberty, whereby the Pope, with all his clergy, is exempt from all public charges. Moreover, there is a fleshly, or rather a devilish liberty, whereby the devil chiefly reigneth throughout the whole world; for they that enjoy this liberty, obey neither God nor laws, but do what they list. This liberty the people seek and err brace at this day: and so do the sectaries, which will be at liberty in their opinions and in all their doings, to the end they may teach and do whatsoever they dream to be good and sound, without apprehension. These stand in that liberty wherein the devil hath made them free. But we speak not here of this liberty, albeit the whole world seeketh no other liberty; neither do we speak of the civil liberty, but of a far other manner of liberty, which the devil hateth and resisteth with all his power.
This is that liberty whereby Christ hath made us free, not from an earthly bondage, from the Babylonical captivity, or from the tyranny of the Turks, but from God's everlasting wrath. And where is this done? In the conscience. There resteth our liberty, and goeth no farther. For Christ hath made us free, not civilly, nor carnally, but divinely; that is to say, we are made free in such sort, that our conscience is free and quiet, not fearing the wrath of God to come. This is that true and inestimable liberty, to the excellency and majesty whereof if we compare the other, they are but as one drop of water in respect of the whole sea. For who is able to express what a thing it is, when a man is assured in his heart that God neither is, nor will be angry with him, but will be for ever a merciful and a loving Father unto him, for Christ's sake? This is indeed a marvellous and incomprehensible liberty, to have the most high and sovereign majesty so favourable unto us, that he doth not only defend, maintain, and succour us in this life, but also as touching our bodies, will so deliver us, that our bodies, which are sown in corruption, in dishonour and infirmity, shall rise again in incorruption, in glory, and power. (1 Cor. XV. 42 — 44.) Wherefore, this is an inestimable liberty, that we are made free from the wrath of God for ever; and is greater than heaven and earth, and all other creatures.
Of this liberty there followeth another, whereby, through Christ, we are made free from the law, sin, death, the power of the devil, hell, &c. For, as the wrath of God cannot terrify us, for that Christ hath delivered us from the same, so the law, sin, and death, cannot accuse and condemn us. And although the law accuse us, and sin terrify us, yet they cannot drive us to desperation; for faith, which overcometh the world, by-andby saith: These things belong not unto me; for Christ hath made me free, and delivered me from them all. Likewise death, which is the most mighty and most dreadful thing in all the world, is utterly vanquished in the conscience by the liberty of the spirit. Wherefore the majesty of this Christian liberty is highly to be esteemed, and diligently considered. It is an easy matter for a man to speak these words, " Freedom from the wrath of God, sin, and death;" but in the time of temptation, experience, and practice, to apply them to himself, and to feel the excellency of this liberty and the fruit thereof, it is a harder matter than can be expressed.
Therefore our conscience must be instructed and prepared beforehand, that when we feel the recusation of the law, the terrors of sin, the horror of death, and the wrath of God, Ave may remove these heavy sights and fearful fantasies out of our minds, and set in the place thereof the freedom purchased by Christ, the forgiveness of sins, righteousness, life, and the everlasting mercy of God. And albeit the feeling of the contrary be very strong, yet let us assure ourselves that it shall not long endure, according to that saying of the prophet, " For a moment, in mine anger, I hid my face from thee for a little season, but with everlasting mercy I have compassion on thee," (Isa. liv. 8.) But this is very hard to do. Wherefore, that liberty which Christ hath purchased for us, is not so soon believed as it is named. If it could be apprehended with a sure and a steadfast faith, then no rage or terror of the world, of the law, sin, death, or the devil, could be so great, but by-and-by it should be swallowed up, as a little drop of water is swallowed of the main sea. And, certainly, this Christian liberty swalloweth up at once, and taketh quite away the whole heap of evils, the law, sin, death, God's wrath, and briefly, the serpent himselfj with his head and whole power, and, in the stead thereof, it placeth righteousness, peace, and everlasting life, &c (Luke xi. 28.) But blessed is he that understandeth and believeth.
Let us learn, therefore, to magnify this our liberty, purchased by Jesus Christ the Son of God; by whom all things ■were created, both in heaven and earth. Which liberty he hath purchased with no other price than with his own blood, to deliver us, not from any bodily or temporal servitude, but from a spiritual and everlasting bondage under mighty and invincible tyrants, to wit, the law, sin, death, and the devil, and so to reconcile us unto God his Father. Now, since these enemies are overcome, and we reconciled unto God by the death of his Son, it is certain that we are righteous before God, and that whatsoever we do, pleaseth him. And although there be certain remnants of sin yet still in us, they are not laid to our charge, but pardoned for Christ's sake.
Paul useth words of great force and vehemency. " Stand (saith he) in that liberty wherein Christ hath made you free." This liberty, then, is not given unto us by the law, or for our righteousness, but freely for Christ's sake, which thing Paul here witnesseth, and plainly declareth throughout his whole epistle. Christ also, in the eighth of John, saith, " If the Son shall make you free, ye shall be free indeed." He only is set betwixt us and the evils which trouble and afflict us: he hath overcome them, and taken them away, so that they can no more oppress us, nor condemn us. In the stead of sin and death, he giveth unto us righteousness and everlasting life; and by this means he changeth the bondage and terrors of the law, into the liberty of conscience and consolation of the gospel, which salth, " Be of good comfort, my son, thy sins are forgiven thee," (Matt. ix. 2.) Whosoever, then, believeoh in Christ the Son of God, he hath this hberty.
Reason cannot perceive the excellency of this matter; which, when d man considereth in spirit, he shall see that it is inestimable. For who is able to conceive in his mind how great and unspeakable a gift it is to have the forgiveness of sins, righteousness, and everlasting life, in the stead of the law, sin, death, and the wrath of God, and to have God himself favourable and merciful for ever? The Papists, and the h}^ocrites that seek the righteousness of the law, or their own righteo\isness, do glory that they likewise have remission of sins, righteousness, life, and the grace of God. For they vaunt that they also have this liberty, and they promise the same unto others; but, in very deed, they are the servants of corruption, and in the time of temptation all their confidence vanisheth a^vay, even in a moment. For they trust unto the works and satisfactions of men, and not to the word of God, nor unto Christ. Wherefore it is impossible for the justiciaries, which seek to win heaven, life, and salvation by works and merits, to know what the liberty and deliverance from sin is.
Contrariwise, our liberty hath for her foundation Christ himself, who is our everlasting high bishop, sitting at the right hand of God, and making intercession for us. Wherefore the forgiveness of sins, righteousness, life, and liberty, which we have through him, is sure, certain, and perpetual, so that we believe the same. Wherefore, if we cleave unto Christ with a steadfast faith, and stand fast in that liberty wherein he hath made us free, we shall obtain those inestimable gifts; but if we be careless and negligent, we shall lose them. It is not without cause that Paul biddeth us watch and stand fjist; for he knew that the devil seeketh nothing more than to spoil us of this liberty, which cost Christ so great a price, and to entangle us again by his ministers in the yoke of bondage, as followeth.
Verse 1. And be not entangled again wiib the yoke -of bondage. Paul hath spoken most effectually and profoundly as concerning grace and Christian liberty, and with high and mighty words liath exhorted the Galatlans to continue in the same, for it is easily lost; therefore he biddeth them stand fast, lest that, through negligence or security, they fall back again from grace and faith, to the law and works. Now, because reason judgeth that there can be no danger in preferring the righteousness of the law before the righteousness of faith; therefore, with a certain indignation, he inveigheth against the law, and with great contempt he calleth it a yoke, yea, a yoke of bondage. So Peter calleth it also, " Why tempt ye God, to lay a yoke on the disciples' necks, which neither our fathers nor we are able to bear?" (Acts xv.) And thus he turneth all things to the contrary. For the false apostles did abase the promise, and magnified the law and the works thereof in this wise: "If ye will be made free" (say they) " from sin and death, and obtain righteousness and life, fulfil the law, be circumcised, observe days, months, times, and years, offer sacrifices, and do such other like things; then shall this obedience of the law justify and save you." But Paul saith the contrary. They (saith he) that teach the law after this sort, do not set men's consciences at liberty, but snare and entangle them with a yoke, yea, and that with a yoke of bondage.
He speaketh, therefore, of the law very basely and contemptuously, and calleth it a hard bondage, and a servile yoke; and this he doth not witliout great cause. For this pernicious opinion of the laAv, that it justifieth and maketh men righteous before God, is deeply rooted in man's reason, and all mankind is so wrapped in it, that it can hardly get out. And Paul seemeth here to compare those that seek righteousness by the law, unto oxen that be tied to the yoke, to the end he might take from it the glory of justifying and of righteousness. For, like as oxen that draw in the yoke with great toil, receive nothing thereby but forage or pasture, and when they be able to draw the yoke no more, are appointed to the slaughter; even so they that seek righteousness by the law, are captives, and oppressed with the yoke of bondage, that is to say, with the law; and when they have tired themselves a long time in the woi'ks of the law, with great and grievous toil, in the end this is their reward, that they are miserable and perpetual servants. And wherefore? Even of sin, death, God's wrath, and of the devil. Wherefore there is no greater or harder bondage than the bondage of the law. It is not without cause, then, that Paul calleth it the yoke of bondage. For, as we have often said before, the law doth but reveal, increase, and aggravate sin, accuse, terrify, condemn, and gender wrath, and finally it driveth poor consciences into desperation, which is the most miserable and most grievous bondage that can be, (Rom. iii. 3, 4, 5.)
He useth, therefore, very vehement words; for he would gladly persuade them that they should not suffer this intolerablfe burden to be laid upon their shoulders by the false apostles, oi be entangled again with the yoke of bondage. As if he should say, We stand not here upon a matter of small importance, but either of everlasting liberty, or everlasting bondage. For like as freedom from God's wrath and all evils is not temporal or carnal, but everlasting; even so the bondage of sin, death, the devil, and damnation (wherewith all they be oppressed which will be made righteous and saved by the law) is not coi-poreal, and such as continueth for a time, but everlasting. For such workers of the law as go about to perform and accomplish all things precisely and exactly, (for of such Paul speaketh,) can never find quietness and peace of conscience in this life. They always doubt of the good-will of God towards them; they are always in fear of death, of the wrath and judgment of God; and after this Hfe they shall be punished for their unbelief with everlasting" damnation.
Therefore the doers of the law, and such as stand altogether upon the righteousness and works thereof, are rightly called the devil's martyrs. They take more pains, and punish themselves more in purchasing hell, (according to the proverb) than the martyrs of Christ do in obtaining heaven. For they are tormented two manner of ways: tirst, they miserably afflict themselves whilst they live here, by doing of many hard and great works, and all in vain; and afterwards, when they die, they reap for a recompence eternal damnation. Thus are they most miserable martyrs, both in this life and in the life to come, and their bondage is everlasting. Contrariwise, the godly have troubles in this world, but in Clu'ist they have peace, because they believe that he hath overcome the world, (Jolmxvi. 33.) Wherefore we must stand fast in that freedom which Christ hath purchased for us by his death, and we must take good heed that we be not entangled again with the yoke of bondiige; as it happeneth at this day to the fantastical spirits, who, tailing away from faith and from tliis freedom, have procured vmto themselves here a temporal bondage, and in the world to come sliall be oppressed with an everlasting bondage. As for the Papists, the most part of them are become at this day plain epicures. Tiierefore, while they may, they use the liberty of the tlesh, singing this careless song, "£c/e, bibe, lude, post mortem nulla voluptas:" that is, " eat, drink, and make good cheer, for after this life there is no pleasure." But they are the very bond-slaves of the devil, by whom they are holden captives at his will and pleasure: therefore they shall feel this everlasthig bondage in hell. Hitherto, Paul's exhortation hath been vehement and earnest, but that which followeth doth far pass it.
Verse 2. Behold I, Paul, say unto you, that if ye be circumcbed, Christ shall profit you nothing.
Paul here, wonderfully stiiTed up with zeal and fervency ot spirit, th under eth against the law and circumcision: and these thunderings, proceeding of great zeal, the Holy Ghost wresteth from him, when he saith, "Behold, I, Paul," &c. I (I say) Avho know that I have not received the gospel by man, but by the revelation of Jesus Christ, and have commission and aiithority from above, to publish and to preach the same unto you, do tell you, that, if ye be circumcised, Christ shall profit you nothing at all. This is a very hard sentence, whereby Paul declareth, that to be circumcised is as much as to make Christ utterly unprofitable; not in respect of himself, but of the Galatians, who, being deceived by the subtlety of the false apostles, believed, that, besides faith in Christ, it was needful for the faithful to be cii'cumcised, without the which they could not obtain salvation.
"^rhis place is as it were a touchstone, whereby we may most certainly and freely judge of all doctrines, works, religions, and ceremonies of all men. Whosoever teach that there is any thing necessary to salvation (whether they be Papists, Turks, Jews, or sectaries) besides faith in Christ, or shall devise any work or religion, or observe any rule, tradition, or ceremony whatsoever, with this opinion, that by sucjh things they shall obtain forgiveness of sins, righteousness, and everlasting life; they hear in this place the sentence of the Holy Ghost pronounced against them by the apostle, that Christ profiteth them nothing. Seeing Paul durst give this sentence against the law and circumcision, which were ordained of God himself, what durst he not do against the chaff and the dross of men's traditions?
Wlierefore, this place is a terrible thunderbolt against all the kingdom of the Pope. For all the priests, monks, and hermits, that live in their cloisters (I speak of the best of them) reposed all their trust and confidence in their own works, righteousness, vows, and merits, and not in Christ, whom they most wickedly and blasphemously imagined to be an angry judge, an accuser and condemner; and therefore here they hear their judgment, that Christ profiteth them nothing. For if they can put away sins, and deserve forgiveness of sins and everlasting life, through their own righteousness and straitness of life, then to what pm*- pose was Christ born? What profit have they by his death and blood-shedding, by his resurrection, victory over sin, death, and the devil, seeing they are able to overcome these monsters by their own strength? And what tongue can express, or what heart can conceive how horrible a thing it is to make Christ unprofitable? Therefore the apostle casteth out these words with great displeasure and indignation, " If ye be circumcised, Christ shall profit you nothing;" that is to say, no profit shall redound unto you of all his benefits, but he hath bestowed them all upon you in vain.
Hereby it appeareth sufficiently, that nothing under the sun is more hurtful than the doctrine of men's ti-aditions and works; for they utterly abolish and overthrow at once the truth of the gospel, faith, the true worshipping of God, and Christ himself, in whom the Father hath ordained all things. In Christ are hid all the treasures of wisdom and knowledge; " in him dwelleth the fulness of the Godhead bodily," (Col. ii.) Wherefore, all they that are either authors or maintainers of the doctrine of works, are oppressors of the gospel; they make the death and victory of Christ unprofitable, blemish and deface his sacraments, and utterly take away the true use thereof; and, briefly, they are blasphemers, enemies and deniers of God, and of all his promises and benefits. Whoso is not moved with tliese words of Paul, (which calleth the law a yoke of bondage, and saith, that they which affirm the keeping of circumcision to be necessary to saivation, make Christ unprofitable,) and cannot be driven from the law and circumcision, nor yet from the confidence which he hath in his own righteousness and works, nor be stirred up to seek tliat liberty which is in Christ, his heart is harder than stone and iron.
This is, therefore, a most certain and clear sentence, that Christ is unprofitable, that is to say, he is born, crucified and risen again in vain to him that is circumcised, that is, which putteth his trust in circumcision. For (as I have said before) Paul speaketh not here of the work of circumcision, (which hurteth not him that hath no affiance or opinion of righteousness in it,) but of the use of the work, that is to say, of the confidence and righteousness which is annexed to the work; for we must understand Paul according to the matter whereof he entreateth, or according to the argument which he hath in hand, which is, that men be not justified by the law, by works, by circumcision, or such-like. He saith not, that works of themselves are nothing, but the confidence and righteousness of works are nothing; for that maketh Christ unprofitable. Therefore, whoso receiveth circumcision, with this opinion, that it is necessary to justification, to him Christ availeth nothing.
Let us bear this well in mind in our private temptations, when the devil accuseth and terrifieth our conscience, to drive it to desperation. For he is the father of lying, and the enemy of Christian liberty; therefore he tormenteth us every moment witli false fears, that when our conscience hath lost this Christian liberty, it should feel the remorse of sin and condemnation, and always remain in anguish and terror. When that great dragon, (I say,) that old serpent the devil, (who deceiveth the whole world, and accuseth our brethren in the presence of God day and night, Apoc. xii.) cometh and layeth unto thy charge, that thou hast not only done no good, but hast also transgressed the law of God, say unto him. Thou troublest me with the remembrance of my sins past; thou puttest me also in mind that I have done no good. But this is nothing to me; for if either I trusted in mine own good deeds, or distrusted because I have done none, Christ should both ways profit me nothing at all. Therefore, whether thou lay my sins before me, or my good works, I pass not; but, removing both far out of my sight, I only rest in that liberty wherein Christ hath made me free. I know him to be profitable unto me, therefore I will not make him unprofitable; which I should do, if either I should presume to purchase myself favour and everlasting life by my good deeds, or should despair of my salvation because of my sins.
Wherefore let us learn with all diligence to separate Christ far from all works, as well good as evil: from all laws, both of God and man, and from all troubled consciences: for with all these Christ hath nothing to do. He hath to do, I grant, with afflicted consciences: howbeit, not to afflict them more, but to raise them up, and in their affliction to comfort them. There* fore, if Christ appear in the likeness of an angry judge, or of a lawgiver that requireth a strait account of our life past, then let us assure ourselves that it is not Christ, but a raging fiend. For the scripture paiuteth out Christ to be our reconciliation, our advocate, and our comforter. Such a one he is and ever /shall be: he cannot be unlike himself.
Therefore, whensoever the devil, transforming himself into the likeness of Christ, disputeth with us after this manner: This thou oughtest, being admonished by my word, to have done, and hast not done it; and this thou oughtest not to have done, and hast done it: know thou, therefore, that I will take vengeance on thee, &c. Let this nothing at all move us, but by-and-by let us thus think with ourselves: Christ speaketh not to poor, afflicted, and despairing consciences after this manner: he addeth not affliction to the afflicted; he breaketh not the bruised reed, neither quencheth he the smoking flax, (Isa. xlii.3.) Indeed, to the hard-hearted he speaketh sharply; but such as are terrified and afflicted, he most lovingly and comfortably allureth unto him, saying, " Come unto me, all ye that travail and be heavy laden, and I will refresh you," (Matt. xi. 28.) " I came not to call the righteous, but sinners to repentance," (Matt. ix. 13.) " Be of good comfort, my son, thy sins are forgiven thee," (Matt. ix. 2.) "Be not afraid, I have overcome the woi-ld," (Johnxvi. 33.) " The Son of man came to seek out and to save that which was lost," (Luke xix. 10.) We must lake good heed, therefore, lest that we, being deceived with the wonderful sleights and infinite subtleties of Satan, do receive an accuser and condemner in the stead of a comforter and saviour; and so, under the vizor of a false Christ, that is to say, of the devil, we lose the true Clu'ist, and make him unprofitable unto us. Thus much have we said as touching private and particular temptations, and how we should use ourselves therein.
V£RSE 3. for I testify again unto every man which is circumcised, that be is bound to keep the whole law.
The first inconvenience is, indeed, very great, where Paul saith, that Christ profiteth them nothing which are circumcised, and this that followeth is nothing less, where he saith, that they which are circumcised, are bound to keep the whole law. He speaketh these words Avith such earnestness and vehemency of spirit, that he confirmeth them with an oath: " I testify," that is to say, I swear by the living God. But these words may be expounded two ways, negatively and affirmatively. Negatively, after this manner: 1 testify unto every man Avhich is circumcised, that he is bound to keep the whole law, that is to say, that he performeth no piece of the law: yea, that in the very work of circumcision he is not circumcised, and even in the fulfilling of the law he fulfilleth it not, but transgresseth it- And this seemeth to me to be the simple and true meaning of
Paul in this place. Afterwards, in the sixth chapter, he expoundeth himself, saying, " they themselves which are circumcised, keep not the law." So he saith also before, in the third chapter, " whosoever are of the works of the law, are under the curse." As if he said. Although ye be circumcised, yet are ye not righteous and free from the law: but by this deed ye are rather debtors and bond-servants of the law; and the more ye go about to satisfy the law, and to be set free from it, the more ye entangle and snare yourselves in the yoke thereof, so that it hath more power to accuse and condemn you. This is to go backward like the crab, and to wash away filth with filth.
And this which I say by occasion of Paul's words, I have learned both in myself and others. I have seen many which have painfully travailed, and upon mere conscience have done as much as was possible for them to do, in fasting, in prayer, in Avearing of hair, in punishing and tormenting their bodies with sundry exercises, (whereby at length they must needs have utterly consumed them, yea, although they had been made of iron,) and all to this end that they might obtain quietness and peace of conscience: notwithstanding, the more they travailed, the more they were stricken down with fear, and especially when the hour of death approached, they were so fearful, that I have seen many murderers and other malefactors condemned to death, dying more courageously than they did, which notwithstanding had lived very holily.
Therefore it is most true, that they which do the law, do it not, for the more they go about to fulfil the law, the more they transgress it. Even so we say and judge of men's traditions. The more a man striveth to pacify his conscience thereby, the more he troubleth and tormenteth it. When I was a monk, I endeavoured, as much as possible, to live after the strait rule of mine order. I was wont to shrive myself with great devotion, and to reckon up all my sins, (yet being always very contrite before:) and I returned to confession very often, and thoroughly performed the penance that was enjoined unto me; yet, for all this, my conscience could never be fully certified, but was always in doubt, and said, " This or that thou hast not done rightly; thou wast not contrite and sorrowful enough; this sin thou didst omit in thy confession," &c. Therefore, the more I went about to help my weak, wavering, and afilicted conscience, by men's traditions, the more weak and doubtful, and the more afflicted I was. And thus, the more I observed men's traditions, the more I transgressed them, and in seeking after righteousness by mine order, I could never attain unto it; for it is impossible (as Paul saith) that the conscience should be pacified by the works of the law, and much more by men's traditions, without the promise and glad tidings concerning Christ.
"Wherefore, they that seek to be justified and quickened by the law, are much farther off from righteousness and life, than the publicans, sinners, and harlots. For they cannot trust to their own works, seeing they be such that they cannot hope to obtain grace and forgiveness of sins thereby; for if righteousness, and works done according to the law, do not justify, how can sins justify which are committed contrary to the law? Therefore, in this point they are in far better case than the justiciaries; for they have no affiance in their own works, which greatly hindereth true faith in Christ, if it do not utterly take it away. Contrariwise, the justiciaries, which abstain outwardly from suis, and live holily and without blame in the sight of the world, cannot be without the opinion of their own righteousness, with which the true faith in Christ cannot stand; and for this cause they be more miserable than the publicans and harlots, who offer not their good Avorks to God in his displeasure, that for the same he may recompense them with everlasting life, (as the justiciaries do,) for they have none to offer; but desire that their sins may be pardoned for Christ's sake.
The other exposition is affirmative. He that is circumcised, is also bound to keep the whole law; for he that receiveth Moses in one point, must of necessity receive him in all. And it helpeth nothing to say, that circumcision is necessary, and not the rest of Moses' laws; for by the same reason that thou art bound to keep circumcision, thou art also bound to keep the whole law. Now, to be bound to keep the whole law, is nothing else but to shew, in effect, that Christ is not yet come. If this be true, then are we bound to keep all the Jewish ceremonies, and laws touching meats, places, and times; and Christ must be looked for as yet to come, that he may abolish the Jewish kingdom and priesthood, and set up a new kingdom throughout the whole world. But the whole scripture witnesseth, and the sequel thereof plainly declareth, that Christ is already come; that, by his death, he hath redeemed mankind; that he hath abolished the law; and that he hath fulfilled all things which all the prophets have foretold of him. Therefore, the law being clean abolished, and quite taken away, he hath given unto us grace and truth. It is not then the law, nor the works thereof, but it is faith in Jesus Christ, that maketh a man righteous.
Some would bind us, at this day, to certain of Moses' laws that like them best, as the false apostles would have done at that time. But this is in no Avise to be suffered. For, if we give Moses leave to rule over us in any thing, we are bound to obey him in all things; wherefore, we will not be burthened with any law of Moses. We grant that he is to be read amongst us, and to be heard as a prophet and a witness-bearer of Christ; and moreover, that out of him we may take good examples of good laws and holy life; but we will not suffer him in any wise to have dominion over our conscience. In this case let him be dead and buried, and let no man know where liis grave is, (Deut. xxxiv. 6.)
The former exposition, that is to say, the negative, seemeth to me to be more apt and more spiritual; notwithstanding both are good, and both do condemn the righteousness of the law. The first is, that we are so far from obtaining righteousness by the law, that the more we go about to accomplish the law, the more we transgress the law; the second is, that he, which will perform any piece of the laAv, is bound to keep the whole law; and, to conclude, that Christ profiteth them nothing at all which Avill be justified by the law.
Hereby it appeareth that Paul meaneth nothing else, but that the law is a plain denial of Christ. Now it is a wonderfid thing that Paul dare affirm that the law of Moses, which was given by God to the people of Israel, is a denial of Christ. Wliy, then, did God give it? Before the coming of Christ, and before his manifestation in the flesh, the law was necessary; for the law is our schoolmaster to bring us unto Christ. But, now that Christ is revealed, in that we believe in him, we are no longer under the schoolmaster. Hereof we have spoken largely enough before, in the end of the third chapter. Whoso teacheth, then, that the law is necessary to righteousness, teacheth a plain denial of Christ and of all his benefits; he maketh God a liar, yea, he maketh the law also a liar; for the law itself beareth witness of Christ, and of the promises made us concerning Christ, and hath foretold that he should be a king of grace, and not of the law.
Verse 4. Ye are abolished (or separated) from Christ, whosoever are justified by the law; ye are fallen from grace.
Here Paul expoundeth himself, and sheweth that he speaketh not simply of the law, nor of the work of circumcision, but of the confidence and opinion that men have to be justified thereby. As if he would say, I do not utterly condemn the law or circumcision, (for it is lawful for me to drink, to eat, and to keej; company with the Jews, according to the law; it is lawful for me to circumcise Timothy,) but to seek to be justified by the law, as if Christ were not yet come, or, being now present, he alone were not able to justify, t'his is it which I condemn; for this is to be separated from Christ. Therefore, saith he, ye are abolished, that is, ye are utterly void of Christ; Christ is not in you, he worketh not in you any more: ye are not partakers of the knowledge, the spirit, the fellowship, the favour, the liberty, the life, or the doings of Christ, but ye are utterly separate from him, so that he hath no more lo do with you, nor ye with him.
These words of Paul are diligently to be noted, that to seek righteousness by the law, is nothing else but to be separated from Christ, and to make him utterly unprofitable. What can be spoken more mightily against the law? What can be set up against this thunderbolt? Wherefore it is impossible that Christ and the law should dwell tog-ether in one heart; for either the law or Christ must give place. But, if thou think that Christ and the law can dwell together, then be thou sure that Christ dwelleth not in thy heart; but the devil, in the likeness of Christ, accusing and terrifying thee, and straitly exacting of thee the laws and the works thereof; for the true Christ (as I have said before) neither calleth thee to a reckoning for thy sins, nor biddeth thee to trust to thine own good works. And tlie true knowledge of Christ, or faith, disputeth not whether thou hast done good works to righteousness, or evil works to condemnation; but simply concludeth after this sort: If thou have done good works, thou art not therefore justified; or if thou have done evil works, thou art not therefore condemned. I neither take from good works their praise, nor commend evil works; but in the matter of justification, I say, we must look how we may hold Christ, lest, if we seek to be justified by the law, we make him unprofitable unto us. For it is Christ alone that justifieth me, both against my evil deeds, and without my good deeds. If I have this persuasion of Christ, I lay hold of the true Christ. But if I think that he exacteth the law and works of me to salvation, then he becometh unprofitable unto me, and I am utterly separated from him.
These are dreadful sentences and threatenings against the righteousness of the law, and man's own righteousness. Moreover, they are also most certain principles which confirm V- e article of justification. This is then the final conclusion: Either thou must forego Christ, or the righteousness of the law. If thou retain Christ, thou art righteous before God; but if thou stick to the law, Christ availeth thee nothing; thou art bound to keep the whole law, and thou hast now sentence already pronounced against thee: " Cursed is every one that fulfiJleth not all the things that are written in this law," (Deut. xxvii. 26.) As we have said of the law, so we say also of men's traditions. Either the Pope, with his religious rout, must reject all those things wherein hitherto he hath put his trust, or else Christ shall be unprofitable to them. And hereby we may planily see how pernicious and pestilent the Popish doctrine hath been; for it hath led men clean away from Christ, and made him altogether unprofitable. God complaineth in the 23d of Jeremiah, that the prophets prophesied lies and the dreams of their own heart, to the end that his people should forget his name. Therefore, like as the false prophets, leaving the right interpretation of the law, and the true doctrine concerning the seed of Abraham, in whom all the nations of the earth should be blessed, preached their own dreams, to the end that the people should forget theii God; even so the Papists, having darkened and defaced the doctrine of Christ, so that they made it of none effect, taught and set forth nothing else but the doctrine of works, whereby they drew the whole world away from Christ. Whoso earnedtly considereth this matter, cannot but fear and tremble
That is to say, ye are no longer in the kingdom of grace. For like as he that is in a ship, on which side soever he falleth into the sea, is drowned, even so he which is fallen from gi'ace, must needs perish. He, therefore, that will be justified by the law, is fallen into the sea, and hath cast himself into danger of eternal death. Now, if they fall from grace which will be justified by the moral law, whither shall they fall, I pray jon, Avhicli will be justified by their own traditions and vows? Even to the bottom of hell. No, forsooth, they fly up into heaven: for so they themselves have taught us. " Whosoever live (say they) according to the rule of St. Francis, Dominick, Benedict, or such other, the peace and mercy of God is upon them." Again, *' all they that observe and Iceep chastity, obedience, &c. shall have everlasting life." But let these toys go to the devil, from whence they came, and hearken what Paul teacheth thee here, and what Christ teacheth, saying, "he that believeth in the Son of God, hath everlasting life: but he that believeth not in the Son, shall not see life, but the wrath of God abideth upon him," (John iii. 36.) Again, "he that believeth not is judged alreajdy," (John iii. 18.)
Now, like as all the doctrine of the Papists (to note this by the way) concerning men's traditions, works, vows, and merits, was most common in the world, so was it thought to be the best and most certain of all others; whereby the devil hath both set up and established his kingdom most mightily. Therefore, when we at this day do impugn and vanquish this doctrine by the power of God's word, as chaff is driven away by the wind, it is no marvel that Satan rageth so cruelly against us, raiseth up slanders and offences every where, and setteth the whole world in our tops. Then will some men say, it had been better to have held our peace; for then had none of these evils been raised up. But we ought more to esteem the favour of God, whose glory we set forth, than to care for the tyranny of the World which persecuteth us. For what is the Pope and the whole world in comparison of God? Indeed, we are weak, and bear a heavenly treasure in brittle and earthly vessels; but, although the vessels be never eo brittle, yet is the treasure inestimable, (2 Cor. iv. 7.)
These words, "ye are fallen from grace," must not be coldly or slenderly considered: for they are weighty, and of great importance. He that falleth from grace, utterly loseth the atonement, the forgiveness of sins, the righteousness, liberty, and life, that Jesus Christ hath merited for us by his death and resiu*- rection; and, instead thereof, he purchaseth to himself the wrath and judgment of God, sin, death, the bondage of the devil, and everlasting damnation. And this place strongly confirmeth and fortifieth our doctrine concerning faith, or the article of justihcation, and marvellously comfort eth us against the cruel rage of the Papists, that persecute and condemn us as heretics, hecause we teach this article. Indeed, this place ought to fear the enemies of faith and grace, that is to say, all that seek righteousness by works, from persecuting and blaspheming the word of grace, life, and evei'lasting salvation. But they be so hardhearted and obstinate, that seeing they see not, and hearing they hear not; and when they read this dreadful sentence of the apostle pronounced against them, they understand it not. Let us leave them, therefore, unto themselves; for they are blind, and leaders of the blind, (Matt. xv. 14.)
Paul here knitteth up the matter with a notable conclusion, saying. Ye will be justified by the law, by circumcision, and by works; but we seek not to be justified by this means, lest Christ should be made utterly unprofitable unto us, and we become debtors to perform the whole law, and so finally fall away from grace: but we wait in spirit, through faith, for the hope of righteoasness. Every word is here diligently to be noted, for they are pithy and full of power. He doth not only say, as he is wont, we are justified by faith, or in spirit by faith, but moreover he addeth, " We wait for the hope of righteousness," including hope also, that he may comprehend the wholo matter of faith.
Hop*', after the manner of the scriptures, is taken two wa}'s. namely, for the thing that is hoped for, and for the affection of him that hopeth. For the thing that is hoped for, it is taken in the first chapter to the Colossians: " For the hope's sake which is laid up for you in heaven," that is to say, the thing which ye hope for. For the affection of him that hopeth, it is taken in the eighth to the Romans: " For we are saved by hope." So hope in this place also may be taken in two ways, and so it yieldeth a double sense. The first is: We wait in spirit, through faith, for the hope of righteousness, that is to say, the righteousness hoped for, which shall be certainly revealed in such time as pleaseth the Lord to give it. Tlie second: We wait in spirit, by faith for righteousness with hope and desire: that is to say, we are righteous; howbeit our righteousness is not yet revealed, but hangeth yet in hope. For as long as we live here, sin remaineth in our flesh; there is also a law in our flesh and members, rebelling against the law of our mind, and leading us captives unto the service of sin, (Rom. vii. 23.) Now, when these affections of the flesh do rage and reign, and we on the other side do, through the spirit, wrestle agamst the same, then is there a place for hope. Indeed we have begun to be justified through faith, whereby also we have received the first fruits of the spirit; and the mortification of the flesh is also begun in us; but we be not yet perfectly rif^hteous. It remaineth, then, that we be perfectly justified, and this is it which we hope for. So our righteousness is not yet in actual possession, but lieth under hope.
This is a sweet and a sound consolation, whereby afflicted and troubled consciences, feeling their sin, and terrified with every fiery dart of the devil, may be marvellously comforted. For the feeling- of sin, the wrath of God, death, hell, and all other terrors, is wonderful strong in the conflict of conscience; as I my-, self, being taught by experience, do know. Then counsel must be given to the poor afflicted, in this wise: Brother, thou desirest to have a sensible feeling of thy justification; that is, thou wouldst have such a feeling of God's favour, as thou hast of thine own sin; but that will not be. But thy righteousness ought to surmount all feeling of sin; that is to say, thy righteousness, or justification, whereupon thou boldest, standeth not upon thine own feeling, but upon the hoping that it shall be revealed when it pleaseth the Lord. Wherefore, thou must not judge according to the feeling of sin which troubleth and terrifieth thee, but according to the promise and doctrine of faith, whereby Christ is promised unto thee, who is thy perfect and everlasting righteousness. Thiis the hope of the afflicted, consisting in the inward aftection, is stirred up by faith, in the midst of all terrors and feeling of sin, to hope that he is righteous. Moreover, if hope be here taken for the thing which is hoped for, it is thus to be understood, and that which a man now seeth not, he hopeth in time shall be made perfect and clearly revealed.
Either sense may well stand; but the first, touching the inward desire and affection of hoping, bringeth more plentiful consolation, for my righteousness is not yet perfect, it cannot yet be felt: yet I do not despair; for faith sheweth unto me Christ, in whom I trust, and when I have laid hold of him by faith, I wrestle against the fiery darts of the devil, and I take a good heart through hope against the feeling of sin, assuring myself that I have a perfect righteousness prepared for me in heaven. So both these sayings are true, that I am made righteous already by that righteousness which is begun in me; and also I am raised up in the same hope against sin, and wait for the full consummation of perfect righteousness in heaven. These things are not rightly understood, but when they be put in practice.
Here ariseth a question. What diff'erence there is between faith and hope? The sophisters and schoolmen have laboured very much in this matter, but they could never shew any certainty. Yea, to US' which ti'avail in the holy scriptures with much diligence, and also with more fulness and power of spirit, (be it spoken without any brag,) it is hard to find any difl'erenco.
For there is so great affinity between faith and hope, that the one cannot be separate from the other. NotAvithstanding, there is a difference between them, which is gathered of their several offices, diversity of working, and of their ends.
First, they differ in respect of their subject, that is, of the gromid wherein they rest. For faith resteth in the understanding, and hope resteth in the will; but, in very deed, they cannot be separated, the one having respect to the other, as the two cherubims of the mercy seat, which eould not be divided, (Exod. XXV. 20.)
Secondly, they differ in respect of their office, that is, of their working. For faith telleth what is to be done; it teacheth, preseribeth, and directeth, and it is a knowledge. Hope is an exhortation which Btirreth up the mind that it may be strong, bold, and courageous; that it may suffer and endure adversity, and in the midst thereof wait for better things.
Thirdly, they differ as touching their object, that is, the special matter whereunto they look. For faith hath for her object the truth, teaching us to cleave surely thereto, and looking upon the word and promise of the thing that is promised. Hope hath for her object the goodness of God, and looketh upon the thing which is promised in the word, that is, upon such matters as faith teacheth us to be hoped for.
Fourthly, they differ in order. For faith is the beginning of life before all tribulation, (Heb. xi.) But hope cometh afterwards, proceeding of tribulation, (Rom. v.)
Fifthly, they differ by the diversity of working. For faith is a teacher and a judge, fighting against errors and heresies, judging spirits and doctrines; but hope is, as it were, the general or captain of the field, fighting against tribulation, the cross, impatiency, heaviness of spirit, weakness, desperation, and blasphemy, and it waiteth for good things, even in the midst of all evils.
Therefore, when I am instructed by faith in the word of God, and lay hold of Christ, believing in him Avith my whole heart, then am I righteous by this knowledge. When I am so justified by faith, or by this knowledge, by-and-by cometh the devil, the father of wiles, and laboureth to extinguish my faith by wiles and subtleties; that is to say, by lies, errors, and heresies. Moreover, because he is a murderer, he goeth about also to oppress it by violence. Here hope wrestling, layeth hold on the thing revealed by faith, and overcometh the devil that warreth against faith; and after this victory followeth peace and joy in the Holy Ghost. So that, in very deed, faith and hope can scarcely be discerned the one from the other, and yet is there a certain difference between them. And that it may be the better perceived, I will set out the matter by a similitude.
In civil government, prudence and fortitude do differ, and yet these two virtues are so joined together, that they cannot easily be severed. Now, fortitude Is a constancy of mind, whick is not discouraged in adversity, but endureth valiantly, and waiteth for better things. But if fortitude be not guided by prudence, it is but temerity and rashness. On the other side, if fortitude be not joined with prudence, that prudence is but vain and unprofitable. Therefore like as, in policy, prudence is but vain without fortitude; even so, in divinity, faith without hope is nothing: for hope endureth adversity and is constant therein, and in the end overcometh all evils. And on the other side, like as fortitude without prudence is rashness, even so hope without faith is a presumption in spirit, and a tempting of God: for it hath no knowledge of Christ and of the truth which faith teacheth, and therefore it is but a blind rashness and arrogancy. Wherefore a godly man, afore all things, must have a right understanding instructed by faith, according to the which the mind may be guided in afflictions, that it may hope for those good things which faith hath revealed and taught.
To be short, faith is conceived by teaching; for thereby the mind is instructed what the truth is. Hope is conceived by exhortation; for by exhortation hope is stirred up in afflictions, which confirmeth him that is already justified by faith, that he be not overcome by adversities, but that he may be able more strongly to resist them. Notwithstanding, if the spark of faith should not give light to the will, it could not be persuaded to lay hold upon hope. We have faith, then, whereby we are taught, understand, and know the heavenly wisdom, apprehend Christ, and continue in his grace. But, as soon as we lay hold upon Christ by faith, and confess him, forthwith our enemies, the world, the flesh, and the devil, rise up against us, hating and persecuting us most cruelly, both in body and spirit. Wherefore we, thus believing and justified by faith in spirit, do wait for the hope of our righteousness: And we wait throi^h patience; for we see and feel the flat contrary. For the world, with his prince the devil, assaileth us mightily, both within and without. Moreover, sin yet still remaineth in us, which drive th us into heaviness. NotAvithstanding we give not over for all this, but raise up our mind strongly through faith, which lighteneth, teacheth, and guideth the same. And thus we abide firm and constant, and overcome all adversities through him which hath loved us, until our righteousness which we believe and wait for, be revealed. By faith therefore we began, by hope we continue, and by revelation we shall obtain the whole. In the mean time, whilst we live here, because we believe, we teach the word, and publish the knowledge of Christ unto others. Thus doing, we suffer persecution (according to this text, " I believed, and therefore did I speak; and I was sore troubled," Psalm cxvi. 10.) with patience, being strengthened and encouraged through hope; whereunto the scripture exhorteth us with most sweet and comfortable promises taught and revealed unto us by faith. And thus doth hope spring up and increase in us, (Rom. xv.) " That throug-h patience and comfort of the scripture, we may have hope."
Paul therefore, not without cause, joineth patience in tribulations and hope together, in the fifth and eighth to the Romans, and in other places also, for by them hope is stirred up. But faith (as also I have shewed before) goeth before hope; for it is the beginning of life, and beginneth before all tribulation; for it learneth Christ, and apprehendeth him, without the cross. Notwithstanding, the knowledge of Christ cannot be long without the cross, without troubles and conflicts. In this case the mind must be stirred up to a fortitude of spirit, (for hope is nothing else but a spiritual fortitude, as faith is nothing else but a spiritual prudence,) which consisteth in suffering, according to this saying, " That through patience," &c. These three things, then, dwell together in the faithful: Faith, which teacheth the truth, and defendeth from errors: Hope, which endureth and overcometh all adversities, as well bodily as ghostly; and Charity, which worketh all good things, as it followeth in the text. And so is a man entire and perfect in this life, as well within as without, until the righteousness be revealed which he waiteth for; and this shall be a perfect and an everlasting righteousness.
Moreover, this place containeth both a singular doctrine and consolation. As touching the doctrine, it sheweth that Ave are made righteous, not by the works, sacrifices, or ceremonies of Moses' law, much less by the works and traditions of men, but by Christ alone. Whatsoever, then, the world coimteth to be good and holy without Christ, is nothing else but sin, error, and flesh. Wlierefore circumcision and the observation of the law, also works, religions and vows of the monks, and of all such as trust in their own righteousness, are altogether carnal. But we (saith Paul) are far above all these things in the spirit and inward man; for we possess Christ by faith, and in the midst of our afflictions, through hope, we wait for that righteousness which we possess already by faith.
The comfort is this: that, in serious conflicts and terrors, w4ierein the feeling of sin, heaviness of spirit, desperation, and such-like, is very strong, (for they enter deeply into the heart and mightily assail it,) thou must not follow thine own feeling; for if thou do, thou wilt say: I feel the horrible terrors of the law and the tyranny of sin, not only rebelling against me, but also subduing and leading me captive, and I feel no comfort or righteousness at all. Therefore I am a sinner, and not righteous. If I be a sinner, then am I guilty of everlasting death. But against this feeling thou must wrestle, and say: Although I feel myself utterly overwhelmed and swallowed up with sin, and my heart telleth me that God is offended and angi-y with me, yet in very deed it is not true, but that mine own sense and feeling so judgeth. The word of God (which in these terrors I ought to follow, and not mine own sense) teacheth a far other thing; namely, " That God is near unto them that are of a troubled heart, and saveth them that are of a humble spirit," ( Psalm xxxiv. 18.) Also, " He despiseth not a humble and contrite heart," (Psalm li. 17.) Moreover, Paul sheweth here, that they which are justified in spirit by faith, do not yet feel the hope o righteousness, but wait still for it.