Commentary on Galatians

Wherefore addeth he an oath? Because he reporteth a history, he is constrained to swear, to the end that the churches might believe him, and also that the false apostles should not say, who knoweth whether Paul speaketh the truth or no? Here you see that Paul, the elect vessel of God, was in so great con* tempt among liis own Galatians, to whom he had preached Christ, that it was necessary for him to swear that he spake the truth. If this happened then to the apostles, to have so mighty adversaries, that they dm'st despise them, and accuse them of lying, what marvel is it if the like at this day happen unto us, which in no respect are worthy to be compared with the apostles? He sAveareth, therefore, in a matter (as it seemeth) of no weight, that he speaketh the truth, namely, that he tarried not with Peter to learn of liim, but only to see him; but if you weigh the matter diligently, it is very weighty and of great importance, as may appear by that is said before. In like manner we swear after the example of Paul, in this wise: God knoweth that we lie not, &c.

Syria and Cilicia are countries near situate together. This is it that he still goeth about to persuade, that as well before he had seen the apostles as after, he was always a teacher of the gospel, and that he received it by the revelation of Christ, and was never any disciple of the apostles.

Verse 22, 23, 24. For I was unknown by face unto the churches of Judea, which were in Christ. But they heard only some say, he which persecuted in times past, now preacheth the faith, which before he destroyed, and they glorified God.

This he addeth for the sequel and continuance of the history, that after he had seen Peter, he Avent into Syria and Cilicia, and there preached, and so preached, that he won the testimony of all the churches in Judea. As though he would say, I appeal to the testimony of all the churches, yea, even of those which are in Judea; for the churches do witness, not only in Damascus, Arabia, Syria, and Cilicia, but also Judea, that I have preached the same faith which I once withstood and persecuted. And they glorified God in me; not because I taught that circumcision and the law of Moses ought to be kept, but for the preaching of faith, and for the edifying of the churches by my ministry in the gospel. Ye therefore have the testimony not only of the people of Damascus and of Arabia, but also of the whole catholic or universal churches of Judea.

Verse 1. Then fourteen years after, I went up to Jerusalem. Paul taught that the Gentiles were justified by faith only, without the works of the laAv. This doctrine when he had published abroad among the Gentiles, he cometh to Antioch, and declareth to the disciples what he had done. Then they which had been trained up in the old customs of the law, rose against Paul with great indignation, for that he preached to the Gentiles liberty from the bondage of the law. Whereupon followed great dissension, which afterwards stirred up new troubles. Paul and Barnabas stood strongly to the truth, and testified, saying, wheresoever we preached among the Gentiles, "the Holy Ghost came and fell upon those which heard the word: and this was done throughout all the churches of the Gentiles. But we preached not circmncision, neither did we require the keeping of the law, but we preached only faith in Jesus Christ, and at this preaching of faith, God gave to the hearers the Holy Ghost." The Holy Ghost, therefore, doth approve the faith of the Gentiles, without the law and circumcision; for if the preaching of the gospel, and faith of the Gentiles in Christ, had not pleased him, he had not come down in a visible shape upon the uncircumcised which heard the word. Seeing then by the only hearing of faith, he came down upon them, it is certain that the Holy Ghost by this sign hath approved the faith of the Gentiles; for it doth not appear that this was ever done before at the preaching of the law.

Then the Jews, and many of the Pharisees, which did believe, and notwithstanding bear yet a great zeal to the law, earnestly striving to maintain the glory thereof, set themselves fiercely against Paul, (who affirmed that the Gentiles were justified by faith only, without the works of the law,) contendmg, that the law ought to be kept, and that the Gentiles ought to be circumcised; for otherwise they could not be saved. And no marvel; for the very name of the law of God is holy and dreadful. The heathen man, which never knew any thing of the law of God, if he hear any man say, this doctrine is the law of God, he is moved therewith: how then could it be but the Jews must needs be moved, and vehemently contend for the maintenance of the law of God, which even fi-om their infancy had been nursled and trained up therein?

We see at this day, how obstinate the Papists be, in defending their traditions and doctrines of devils; wherefore, it was much less to be marvelled that the Jews did so vehemently and zealously strive for the maintenance of their law, which they had received from God. Custom is of such force, that whereas nature is of itself inclined to the observation of the law, by long continuance, it so confirmeth natm'e, that now it becometh a double nature; therefore, it was not possible for the Jews which were newly converted to Christ, suddenly to forsake the law; who, though they had received the faith of Christ, thought it necessary, notwithstanding, to observe the law. And with this their weakness God did bear for a time, until the doctrine of the gospel might be plainly discerned from the law; so he bare with the infirmity of Israel in the time of king Achab, when the peo- pie halted between two religions. He bare also with our weakness whilst we were under the blindness of the Pope. " For he is long-sufFerinff and full of mercy." But we must not abuse this goodness and patience of the Lord, nor continue still in our weakness and error, since the truth is now revealed by the clear light of the gospel.

Moreover, they that stood against Paul, affirming, that the Gentiles ought to be circumcised, had to lay for themselves, first, the law and custom of the country, then the example of the apostles, and last of aiU, the example of Paul himself, who had circumcised Timothy. Wherefore, if Paul in his defence said, that he did not this of necessity, but for christian love and liberty, lest they which were weak in faith should be offended, which of them would believe him? Hereunto all the people would answer: Since it is evident that thou hast circumcised Timothy, thou mayest say what thou wilt; notwithstanding thou hast done it. For this is a matter far passing all men's capacity, and therefore they could not understand it. Moreover, no defence can serve when a man hath lost the favoui* of the people, and is fallen into such deadly hatred and contempt. Paul therefore seeing this contention, and these clamours daily to increase more and more, and being also warned by revelation from God, after fourteen years (besides those wherein he had preached in Damascus and Arabia) goeth up again to Jerusalem, to confer his gospel with the other apostles: yet not for his own cause, but for the people's sake.

Now, this contention touching the observation of the law, exerciseth Paul a long time after, and Avrought him much trouble; but I do not think that this is the contention which Luke speaketh of in the fifteenth of the Acts, which happened, as it appearpth by-and-by, after the beginning of the gospel; but this history which Paul here mentioneth, seemeth to be done long after, when Paul had now almost eighteen years preached the gospel.

He jolneth unto himself two witnesses, Barnabas and Titus. Barnabas was Paul's companion in preaching to the Gentiles freedom from the servitude of the law. He was also a witness of all those things which Paul did, and had seen the Holy Ghost given unto the Gentiles, which were uncircumcised and free from Moses's law, by the only preaching of faith in Jesus Christ, and he only stuck to Paul in this point, that it was not necessary that the Gentiles should be burdened with the law, but that it was enough for them to believe in Christ: wherefore, by his own experience, he testifieth with Paul against the laws, that the Gentiles were made the children of God, and saved by faith &lone in Jesus Christ, without the law of circumcision.

Titus was not only a Christian, but also the chief overseer in Crete; for unto him Paul had committed the charge ofgoverning the churches there (Tit. i.), and this Titus was a Gentile.

For unless Paul had been admonished by revelation, he had not gone up to Jerusalem: but because God warned him by a special revelation, and commanded him to go up, therefore he went. And this he did to bridle, or at least to appease, the Jews that believed, and yet obstinately contended about the keeping of the law, to the end that the truth of the gospel might the more be advanced and confirmed.

You hear then, that at length, after eighteen years, he went up to Jerusalem, and conferred with the apostles touching his gospel.

For among the Jews he suffered the law and circumcision for a time, as the other apostles tiid: "I am made all things unto all men," saith he, ( 1 Cor.ix. 22.) Yet ever holding the true doctrine of the gospel, which he preferred above the law, circumcision, the apostles, yea, and an angel from heaven. For thus he saith unto the Jews: " Through this Christ is preached unto you the forgiveness of sins." And he addeth very plainly: *' and from all things, from the which ye could not be justified," (Acts xiii. 39.) For this cause he teacheth and defendeth the doctrine of the gospel so diligently every where, and never suffer eth it to come in danger. Notwithstanding, he did not suddenly break out at the first, but had regard unto the weak. And because the weak should not be offended, there is no doubt but he spake to the Jews after this manner: if that unprofitable service of Moses' law, which nothing availeth to righteousness, do so highly please you, ye may keep it still for me, so that the Gentiles which are not bound to this law, be not charged therewithal.

Paul therefore confesseth, that he conferred the gospel with the apostles, but saith he, they profited me, or taught me nothing; but I rather for the defence of the liberty of the gospel, in the presence of the apostles, did constantly resist those which would needs force the observation of the law upon the Gentiles, and so did overcome them. Wherefore yom- false apostles lie, in saying that I circumcised Timothy, that I shaved my head in Cenchrea, and that 1 went up to Jerusalem, at the commandment of the apostles. Nay, rather, I glory, that in going up to Jerusalem, by the revelation of God, and not at the commandinent of the apostles, and there conferring my gospel with them*

I brought to pass to the contrary, that is to say, obtained that the apostles did approve me, and not those wliich were against me.

Now, the question whereupon the apostles conferred together in this assembly, was this: whether the keeping the law were necessary to justification or no. To this Paul answereth: I have preached unto the Gentiles, according to my gospel which I received from God, faith in Christ, and not the law, and at this preaching of faith, they received the Holy Ghost; and hereof Barnabas shall bear me witness. Wherefore I conclude, that the Gentiles ought not to be burdened with the law, nor to be circumcised. Notwithstanding, I give no restraint to the Jews herein, who if they will needs keep the law and be circumcised, I am not against it, so that they do it with freedom of conscience. And thus have I taught and hved among the Jcavs, "being made a Jew unto the Jews;" holding ever the truth of the gospel notwithstanding.

Verse 2, But particularly with them that were the chiefest.

That is to say, I did not only confer with the brethren, but with those that were the chiefest among them.

Not that Paul doubted, that he ran, or had run in vain, forasmuch as he had now preached the gospel eighteen years, (for it followeth incontinent in the text, that he had continued firm and constant all this while, and had prevailed) but for that many did think that Paul had therefore preached the gospel so many years in vain, because he had set the Gentiles at liberty from the observation of the law. Moreover, this opinion daily more and more increased, that the law Avas necessary to justification. Wherefore, in going up to Jerusalem by revelation, he meant so to remedy this evil, that by this conference all men might plainly see his gospel to be in dhe point contrary to the doctrine of the other apostles, to the end that by this means he might stop the mouths of the adversaries, which would else have said, that he ran, or had run in vain. Note here by the way, the virtue of man's own righteousness, or the righteousness of the law to be such, that they which teach it, do run and live in vain.

Verse 3. But neither yet Titus, which was with me, though he were a Grecian, was compelled to be circumcised.

This word (was compelled) sufficiently declareth what the conference and conclusion was: to wit, that the Gentiles should not be constrained to be circmncised, but that circumcision should be permitted to them for a time: not as necessary to righteousness, but for a reverence to the fathers; and for charU ty's sake towards the weak, lest they should be offended> until they were grown up more strong in faith. For it might have seerrted a very strange and imseemly thing, upon a sudden to forsake the law and traditions of the fathers, which had been given to this people from God with so great glory.

Paul then did not reject circumcision as a damnable thin^, neither did he by word or deed enforce the Jews to forsake it. For in the seventh chapter of his first epistle to the Corinthians, he saith: " If any man be called, being circumcised, let him not add uncircumcision." — But he rejected circumcision as a thing, net necessary to righteousness, seeing the fathers themselves were not justified thereby, (Rom. iv. 11.) but it was unto them as a sign only, or a seal of righteousness, whereby they testified and exercised their faith. Notwithstanding the believing Jews which were yet weak, and bare a zeal to the law, hearing that circumcision Avas not necessary to righteousness, could understand tliis no otherwise, but that it was altogether unprofitable and damnable. And this fond opinion of the Aveak Jews, the false apostles did increase, to the end, that the hearts of the people being stirred up against Paul, by this occasion, they might thorouglily discredit his doctrine. So we at this day do not reject fasting, and other good exercises as damnable things: but we teach, that by these exercises we do not obtain remission of sins. Wlien the people hear this, by-and-by they judge us to speak against good Avorks. And this opinion the Papists do confirm and increase by their preachings and writings. But they lie, and do us great wrong. For many years past, there was never any that taught more sound and godly doctrine as touching good Avorks, than Ave do at tliis day.

Paul therefore did not so condemn circumcision, as though it were sin to receive it, or keep it: for the Jcavs would have been highly offended; but it Avas decided in this conference and council, that it Avas not necessary to justification, and therefore not to be forced upon the Gentiles. So this moderation was found, that for the reverence of the fathers, and charity towards the weak in faith, the JeAvs should keep the law and circumcision still for a time; notwithstanding they should not thereby seek to be justified. And moreover, that the Gentiles should not be burthened thercAvith, both because it would have been to them a very strange thing, and also a burden intolerable, (Acts xv. 10.) Briefly, that none should be constrained to be circumcised, or any constrained from circumcision.

Paul therefore compelled none that Avould be circimicised, to remain uncircumcised, so that he knew circumcision not to be necessary to justification. This constraint Avould Paul take away. Therefore he suffered the Jews to keep the law, so that they did it with a free conscience. For he had ever taught, as well the Jews as the Gentiles, that in conscience they ought to be free from the laAV and circumcision; like as all the patriarchs, and all the faithful In the Old Testament, were free in conscience, and justified by faith, and not by the law or circumcision. And indeed, Paul might have suffered Titus to be circumcised; but because he saw that they would compel him thereunto, he would not. For if they had prevailed therein, by-and-by they would have gathered that it had been necessary to justification, and so through this sufferance, they would have triumphed against Paul.

Now, as the false apostles would not leave circumcision and tlie observation of the law indifferent, but required the same as necessary to salvation, so at this day om* adversaries do obstinately contend, that men's traditions cannot be omitted without peril of salvation; and thus of an example of charity, they make an example of faith, when notwithstanding there is but one example of faith, which is to believe in Jesus Christ. And this, as it is alone necessary to salvation, so doth it also indifferently pertain to all men. Notwithstanding the adversaries would rather Avorship the devil ten times instead of God, than they would suffer this. Therefore they are daily hardened more and more, and seek to establish their impieties and blasphemies against God, defending the same by force and tyranny, and will not agree, or consent unto us in any point. But what then? Let us go on boldly in the name of the Lord of Hosts, and for all this, let us not cease to set forth the glory of Jesus Christ: and let us fight valiantly against the kingdom of Antichrist, by the word, and by prayer, " that the name of God alone may be sanctified, that his kingdom may come, and that his will may be done." (Matt. vi. 9, 10.) And that this may speedily come to pass, we desire even from the bottom of our hearts, and say, Amen, Amen.

This triumph of Paul, therefore, was very glorious: namely, that Titus, Avho was a Gentile, although he were in the midst of the apostles, and all the faithful, where this question was so vehemently debated, was not yet constrained to be circimicised. This victory Paul carrieth away, and saith, that on this conference, it was decided, by the consent of all the apostles, the whole church also approving the same, that Titus should not be circimicised. This is a strong argiunent, and maketh very much against the false apostles. And with this argiunent: neither was Titus compelled to be circmncised, Paul was able to repress and mightily to convince all his adversaries: as if he should say, why do these counterfeit apostles so falsely report of me, saying, that I am compelled to keep circumcision by the commandment of the apostles, seeing I have the witness of all the faithful in Jerusalem, and moreover, of all the apostles themselves, that by my pursuit and travel, the contrary Avas there determined, and that I did not only there prevail that Titus should not be circumcised, but that the apostles also did approve and ratify the same** Your counterfeit apostles therefore do lie deadly, which slander lue under the name of the apostles, and thereby deceive you; for I have the apostles, and all the faithful, not against me, but with me. And this I prove by the example of Titus.

Notwithstanding, Paul, as I have often said, did not condemn circumcision as an unprofitable thing, nor constrained any mar thereunto. For it is neither sin nor righteousness to be circumcised or uncircumcised, as it is neither sin nor righteousness to eat or drink. " For whether thou eat or eat not, thou art neither better nor worse," (1 Cor. viii. 8.) But if any man should add thereto either sin or righteousness, and say: if thoti eat thou sinnest, if thou abstain thou art righteous, he should shew himself both foolish and wicked. Therefore to join ceremonies with sin or righteousness, is great impiety; as the Pope doth, who in his form of excommunication, threateneth to all those that do not obey the law of the bishop of Rome, God's great curse and indignation, and so maketh all his laws necessary to salvation. Wlierefore the devil himself speakethin the person of the Pope, in all the Pope's decrees. — For if salvation consisteth in keeping of the Pope's laws, what need have we of Christ to be our justifier and saviour.

Verse 4, 5. For all the false brethren tliat crept in, who came in privily to espy out our liberty which we have in Christ Jesus, that they might bring us into bondage. To whom we gave not place by subjection for an hour, that the truth of the gospel might continue with you.

Here Paul sheweth the cause why he went up to Jerusalem, and there conferred his gospel with the other apostles, and why he would not circumcise Titus; not that he might be the more certain, or confirmed in the gospel by the apostles, for he nothing doubted thereof; but that the truth of the gospel might continue in the churches of the Galatians, and in all the churches of the Gentiles. We see, then, that the business of Paul was no light matter.

Now, where he speaketh of the truth of the gospel, he sheweth that there be two gospels, a true and a false gospel. Indeed, the gospel of itself is simple, true, and sincere; but by the malice of Satan's ministry, it is corrupt and defaced. Therefore where he saith " the truth of the gospel," he would have us to understand also the contrary. As if he would say: the false apostles do also preach a faith and a gospel, but they are both false: therefore have I set myself so constantly against them. And in that I would not give place unto them, this have I brought to pass, that the truth of the gospel continueth with you. So the Pope and Anabaptists do brag at this day, that they teach the gospel, and faith in Christ. True it is: but with such fruit as the false apostles once did, whom Paid calleth before, in the first chapter, troublers of the church, and subverters of the gospel of Christ. On the other side, he saith " that ho teacheth the truth of the gospel." As if he should say: those things which the false apostles teach, brag they never so much that they teach the truth, are nothing else but stark lies. So all heretics pretend the name of God, of Christ, and of the church. Also they pretend that they will not teach errors or lies, but most certain truth and the pure gospel of Christ.

Now, the truth of the gospel is, that our righteousness cometh by faith alone, without the works of the law. The corruption, or falsehood of the gospel is, that we are justified by faith, but not without the works of the law. With the like condition the felse apostles also preached the gospel. Even so do our Papists at this day. For they say, that Ave must believe in Christ, and that faith is the foimdation of oiu* salvation: but it justifieth not, except it be furnished with charity. This is not the truth of the gospel, but falsehood and dissimulation. But the true gospel indeed is, that the works of charity are not the ornament or perfection of faith: but that faith of itself is God's gift, and God's work in our hearts, which therefore justifieth us, because it apprehendeth Christ our Redeemer. Man's reason hath the law for his object, thus thinking with itself: this I have done, this I have not done. But faith being in her own proper office, hath no other object but Jesus Christ the Son of God, delivered to death for the sins of the whole world. Itlookethnot to charity; it saith not: what have I doner what have I offended? what have I deserved? but, what hath Christ done? what hath he deserved? Here the truth of the gospel answereth thee: he hath redeemed thee from thy sin, from the devil, and from eternal death. — Faith therefore acknowledgeth that in this one person, Jesus Christ, it hath forgiveness of sins and eternal life. He that turneth his eyes away from this object, hath no true faith, but a fantasy and a vain opinion, and turneth his eyes fi*om the promise to the law, which terrifieth and driveth to desperation.

Wherefore those things which the popish schoolmen have taught concerning the justifying faith being furnished with charity, are nothing else but mere dreams. For that faith which apprehendeth Christ the Son of God, and is furnished with him, is the same faith that justifieth, and not the faith which includeth charity. For a true and steadfast faith must lay hold upon nothing else but Christ alone, and in the affections and terrors of conscience, it hath nothing else to lean unto, but this diamond, Christ Jesus. Wherefore he that apprehendeth Christ by faith, although he be never so much terrified with the law, and oppressed with the weight of his sins, yet may he be bold to glory that he is righteous. How, or by what means? Even by that precious pearl Christ Jesus, which he possesseth by faith. This our adversaries understand not, and therefore they cast away this precious pearl Christ, and in his place they set charity.

which, they say, is their precious diamond. Now when they cannot tell what faith is, it is impossible that they should have faith: much less can they teach it in our opinion to others. And as for that which they will seem to have, it is nothing else but natural reason, an opinion, a very dream, and no faith.

This I say, to the end ye may perceive and note that by these words, "the truth of the gospel," Paul vehemently reprove th the contrary. For he reprehend eth the false apostles, because they had taught a false gospel, requiring circumcision, and the observation of the law as necessary to salvation. Moreover, they went about by Avonderful craft and subtilty to entrap Paid; for they watched him narrowly, to see whether he would circiuncise Titus or no; also, whether he durst withstand them in the

Eresence of the apostles, and for this cause he reprehendeth them itterl)\ " They went about," saith he, " to spy out our liberty which Ave have in Christ Jesus, that they might bring us into bondage." Wherefore the false apostles armed themselves on every side, that they might convince and confound him before the Avhole congregation. Besides this, they went about to abuse the authority of the apostles, in whose presence they accused him, saying, Paul hath brought Titus, being uncircumcised, into the company of all the faithful; he denieth and condemneth the law in your presence, which are apostles. If he dare be so bold to attempt this here and before you, what will not he attempt in your absence among the Gentiles?

Wlierefore, Avhen he perceived that he was so craftily assailed, he strongly withstood the false apostles, saying, We did not suffer our liberty which we have in Christ Jesus to come in danger, although the false brethren sought by all means to snare us, and put us to much trouble: but we overcame them even by the judgment of the apostles themselves, and we would not yield unto them, no, not one hour (for, no doubt, their drift was to have caused Paul to surcease from this liberty for a time), since we saw that they required the observation oi the law, as necessary to salvation. But if they had alleged nothing else but charitable bearing with the brethren, no doubt but Paul would have given them place. But it was another thing that they soiight: to wit, that they might bring Paul, and all that stuck to his doctrine, into bondage. Therefore he would not yield unto them, no, not the space of one moment.

In like manner do we also offer to the Papists all that is to be offered, yea, and more than we ought. Only Ave except the liberty of conscience Avhich Ave have in Christ Jesus. For Ave Avill not suffer our consciences to be bound to any Avork, so that by doing this thing or that, Ave should be righteous, or leaving -the same undone we should be damned. We are contented to eat the same meats that they eat, we Avill keep their feasts and fasting- days, sc tlit'y will suffer as to do the san e with a free conscience, and leave these threatening words, wherewith they have terrified and brought under their subjection the whole world, saying, We command, we charge, we charge again, we excommunicate, &c. but this liberty we cannot obtain; like as Paul also could not in his time. Therefore we do as he did. For Avhen he saw that he coidd not obtain this liberty, he would not give place to the false apostles, the space of one hour.

Wherefore, like as our adversaries will not leave this free unto us, that only faith in Clirist justifieth; so on the other side, neither will we nor can we give place imto them, that faith furnished Avith charity justifieth. Here we Avill, and we ought also to be rebellious and obstinate against them, for else we should lose the truth of the gospel: Ave should lose our liberty, Avhich we have, not in the emperor, not in kings and princes, not in that monster the Pope, not in the Avorld, not in flesh, blood, reason, &c. but Avhich Ave have in Christ Jesus. We should lose faith in Christ, Avhich, as before I have said, apprehended nothing else but that precious diamond Christ Jesus, Thia faith, Avhereby Ave are regenerate, justified, and engrafted into Christ, if our adversaries Avill leave unto us sound and uncorrupt, Ave offer luito them that Ave Avill do all things, so that they be not contrary to this faith. But because Ave cannot obtain this at their hands, Ave again for our part Avill not yield unto them one hair's breadth. For the matter Avhich Ave have in hand is Aveight)'^ and of great importance, even touching the death of the Son of God; avIio by the Avill and commandment of the Father Avas made flesh, Avas crucified, and died for the sins of the Avorld. If faith here give place, then is this death and resurrection of the Son of God in vain; then is it but a fable, that Christ is the Saviour of the Avorld; then is God foimd a liar, because he hath not performed that he promised. Our stoutness therefore in this matter is godly and holy. For by it Ave seek to preserve our liberty Avhich Ave have in Christ Jesus, and thereby to retain the truth of the gospel; Avhich if Ave lose, then do Ave also lose God, Christ, all the promises, faith, righteousness, and everlasting life.

But here Avill some men say, the laAv is divine and holy. Let the laAv have his glory, but yet no laAv, be it never so divine and hol)^, ought to teach me that I am justified, and shall live through it. I grant it may teach me that I ought to love God and my neighbour; also to live in chastity, soberness, patience, &c. but it ought not to shew me, hoAV I should be delivered from sin, the devil, death, and hell. Here I must take counsel of the gospel. I must hearken to the gospel, Avhich teacheth me, not Avhat I ought to do (for that is the proper office of the laAv), but what Jesus Christ the Son of God hath done for me: to Avit, that he sutrered and died to deliver me from sin and death. The gospel wilieth me to receive this, and to believe it. And this is the truth of the g-ospel. It is also the principal article of all Christian doctrine, wherein the knowledge of all godliness consisteth. Most necessary it is, therefore, that we should know this article well, teach it unto others, and heat it into their heads continually. For as it is very tender, so it is soon hurt. This Paid had well tried, and of this have all the godly also good experience.

To conclude, Paul would not circumcise Titus, and, as he saith, for no other cause, hut for that certain false brethren were crept in, to espy out their liberty, and would have constrained Paul to circumcise Titus. Paul seeing this constraint and necessity, would give no place, no not for one hour, but strongly resisted them, and therefore he saith, " Neither Titus which was with me, being a Gentile, was compelled to be circumcised." (Gal. ii. 3.) If they had required this in the way of brotherly charity, doubtless he Avould not have denied it. But seeing they would have done it as a necessary thing, and that by compulsion, to the evil example of others, to the overthrowing of the gospel, and to bring men's consciences into bondage, therefore he set himself mightily against them, and prevailed so, that Tims was not circumcised.

It may seem but a small matter to be circumcised, or not circumcised. But when a man hath an affiance in keeping of it, or else is in fear for not keeping of it, here God is denied, Christ is rejected, the grace and all the promises of God are refused. But if the circumcision be kept without this addition, there is no danger. If the Pope Avould in this sort require of us the keeping of his traditions, as bare ceremonies, it should not be so grievous unto us to keep them: but to bind men's consciences to these ceremonies, and to make of them a high and acceptable service unto God, yea, and moreover to add, that life and salvation, or death and damnation, consisteth in the observation liereof, is a devilish superstition, and full of blasphemy. Whoso will not cry against this, accursed be he.

Verse 6, 7. And of them which seemed to be great, I was not taught, (what they were in times past, it is no matter to me, &c.)

This is a vehement and a stout confutation. For he giveth not to the true apostles themselves any glorious title: but as it were abasing their dignity, he saith: " Which seemed to be great;" that is, which were in authority, upon Avhom the determination of all matters depended. NotAvithstanding, the authority of the apostles was indeed very great in all the churches. And Paul also did not seek any whit to diminish their authority, but he thus contemptuously answereth the false apostles, which set the authority and dignity of the apostles against Paul iu all the churches, that thereby they might weaken his authority, and bring his whole ministry into contempt. This Paul mignt not suifer. To the end therefore, that the truth of the gospel, and liberty of conscience in Christ, might continue among the Galatians, and in all the churches of the Gentiles, he answereth stoutly to the false apostles, that he passed not hoAv gi-eat the apostles were, or what they had been in times past; and whereas they alleged the authority of the name of the apostles against him, it touched him nothing at all. He confesseth that the apostles are indeed somewhat, and their authority is to be reverenced. Notwithstanding his gospel and ministry ought not to be overthrown for the name or title of any, whatsoever he be, an apostle, or an angel from heaven.

And this was one of the greatest arguments that the false apostles used against Paul. The apostles, said they, were familiarly conversant with Christ for the space of three years. They heard and saw all his preachings and miracles. Moreover, they themselves preached and wrought miracles while Christ was yet living in the world; whom Paul never saw in the flesh, and as touching his conversion, it was long after the glorification of Christ. Wherefore, they should now consider which of these they ought more to believe; Paul, which Avas but one and alone, and also but a disciple, yea, and one of the last of all; or the chiefest and most excellent apostles, which, long before Paul, were sent and confirmed by Christ himself. To this Paul answereth: What of all this? This argument concludeth nothing. Let the apostles be never so great, yea, let them be angels from heaven, it is no matter to me. The controversy is not here concerning the excellency of the apostles, but concerning the word of God, and the truth of the gospel. This ought to be kept pure and uncorrupt; this ought to be preferred above all things. Therefore how great Peter and the other apostles have been, what great miracles they have wrought, it is no matter to me. This is it that I only seek, even that the truth of the gospel may continue among you. This seemeth to be but a slender answer of Paul, when of purpose he so contemneth the authority of the apostles, which the false apostles alleged against him, and giveth no other solution to their mighty argument than this: It is no matter to me. Notwithstanding, he addeth a reason of the confutation.

Verse 6. God accepteth no man's person. This place he allegeth out of Moses, who useth the same, not once but many times: " Thou shalt not accept in judgment the person of the rich man or of the poor," (Levit. xix. 15.) And this is a principle of divinity: " God is no accepter of persons," (2 Chron. xix. 7. Rom.ii. 11. Acts X. 34. Eph.vi.9. Col. iii. 25.) With the which saying he stopped the mouths of the false apostles. As tboxigh he would say: Ye set those against me which seem to be somewhat; but God careth not for such out— svard things.^ He regardeth not the office of apostleship. It i» not the di^iity or authority of men that he looketh upon. And in token hereof, he suffered Judas, one of the chiefest apostles, and Saul, one of the greatest kings, yea, and the first of all, to fiiU away and to he damned. Ishmael also and Esau he refused, being both first-born. So shall you find throughout all the whole scripture, that God oftentimes rejected tliose which in outward shew were very good and holy men, And in these examples God seemeth sometimes to be cruel; but it was most necessar)'-, that such fearful examples should be shewn, and also be written. For this vice is naturally grafted in us, that we highly esteem the persons and outward appearance of men, and more regard the same than the word of God. Contrariwise, God will have us to fix our eyes, and to rest wholly upon the word itself^ he will not have us to reverence and adore the apostleship in the persons of Peter and Paul, but Christ speaking in them, and the word Avhich they bring and preach unto us.

This the natural man cannot see: but the spiritual man only discerneth the person from the word, the veil of God from God himself. Now this veil of God is every creature. Moreover, God here in this life dealeth not with us face to face, but covered and shadowed from us: that is, as Paul saith in another place, "We see now as it were through a glass, darkly; but then we shall see face to face." (1 Cor. xiii. 12.) Therefore we cannot be without veils in this life. But here wisdom is required, Avhich can discern the veil from God himself; and this wisdom the world hath not. The covetous man hearing, " that man liveth not by bread alone, but by every word that proceedeth out of the mouth of God," (Deut. viii. 3. Matt. iv. 4.) eateth the bread, but he seeth not God in the bread; for he beholdeth the veil only and outward shew. So he doth with gold and other creatures, trusting to them so long as he hath them; but when they leave him, he despaireth. And thus he honoureth not the Creator, but the creatures, not God, but his own belly.

This I speak, lest any man should think that Paul utterly condemneth these outward veils or persons. For he saith no^ that there ought to be no person, but that there is no respect of persons with God. There must be persons and outward veils: God hath given them, and they are his good creatures; but we must not trust in them. All the matter is in the right using of things, and not in the things themselves, as before I have said. There is no fault in circumcision or uncircumcision, ("for circumcision is nothing, and uncircmncision is nothing,") but in the use thereof. To put righteoiisness in the one, and unrighteousness in the other, that use is damnable, and ought to be taken away: which being removed, circumcision and imcircumcision are things tolerable.

the scholar, the father, the mother, the children, the master, the servant, are persons and outAvard veils, which God will have us to acknowledge, love, and reverence as his creatures, which also must needs be had in this life; but he Avill not have us so to reverence them, or trust unto them, that Ave forget him. And to the end that Ave should not too much magnify the outAvard persons, or put any trust in them, God leaveth in them offences and sins, yea, great and foul sins, to teach us Avhat difference there is betAveen the person and God himself. David, that good king, because he should not seem to be a person upon Avhom men should trust, fell into horrible sins, adultery and murder. Peter, that excellent apostle, denied Christ. These, and such-like examples, Avhereof the scripture is full, ought to Avarn us, that we repose not our trust in the person and outAvard veil, nor think, that Avhen Ave have the outAvard shcAvs and shadoAvs, Ave have all things; as it is in popery, Avhere they judge all things according to the outward veil, and therefore all popery is nothing else but a mere respecting of persons and outward shcAvs. God hath given his creatures to our use, and to do us service, and not as idols, that Ave should do service unto them. Let us then use bread, Avine, apparel, possessions, gold, silver, and all other creatures. But let us not trust and glory in them: for we must trust and glory in God alone. He only is to be loved, he only is to be feared and honoured.

Paul calleth here the apostleship or office of the apostles (Avhich Avrought many and great miracles, taught and converted many to the faith, and were also familiar Avith Clu'ist,) the person of man.

Briefly, this Avord, person, comprehendeth the Avhole outward conversation of the apostles, Avhich was holy, and their authority, which Avas great. NotAvithstanding, saith he, God esteemeth not these things; not that he esteemeth them not at all, but in the matter of justification he regardeth them not, be they never so great and so glorious. For we must diligently mark this distinction, that in matters of divinity we must speak far otherAvise than in matters of policy. In matters of policy, as I have said, God will have us to honour and reverence these outAvard veils or persons as his instruments by whom he governeth and preserveth the world. But when the question is as touching religion, conscience, the fear of God, faith, and the service of God, we must not fear these outward persons, we must put no trust in fliem, look for no comfort from them, or hope deliverance by hem, either corporally or spiritually. For this cause God will nave no respect of persons in judgment; for judgment is a divine thing. Wlierefore I ought neither to fear the judge, nor trust in the judge; but my fear and trust ought to be in God alone, who is the true judge. The civil judge or magistrate, I ought indeed to reverence for God's cause, (Deut. i.) Avhose mi- iiister he is: but my conscience may not stay or trust upon his justice and equity, or be feared through his unjust dealing or tyranny, whereby I might fall into any onence against God, in lying, in bearing false witness, in denying the truth, &c. Otherwise I will reverence and honour the magistrate ^vith all my heart.

So I would also honour the Pope, and love his person, if ho would leave my conscience free, and not compel me to sin against God. But he will so be feared and adored, as cannot be done without offence to the majesty of God. Here, since we must needs lose the one, let us lose the person, and stick to God. We could not be content to suffer the dominion of the Pope: but because he abuseth the same so tyrannously against us, and would compel us to deny and blaspheme God, and him only to acknowledge as our lord and master, clogging our consciences, and spoiling us of the fear and trust which we should have in God, therefore we are compelled, by the commandment of God, to resist the Pope; for it is written, " That we must rather obey God than men," (Acts iv. 19.) Therefore, without offence of conscience, which is our singular comfort, we contemn the authority of the Pope.

There is a certain vehemency therefore to be noted in this word [_God.'] For in the cause of religion, and the word of God, there must be no respect of persons. But in matters of policy we must have regard to the person: for otherwise, there must needs foUov/ a contempt of all reverence and order. In this world God will have an order, a reverence, and a difference of persons. For else the child, the servant, the subject would say, I am a Christian as well as my father, my schoolmaster, my master, my prince: why then should I reverence him? Before God, then, there is no respect of persons, neither of Grecian nor of Jew, but all are one in Christ: although not so before the world.

Thus Paul confuteth the argument of the false apostles, as touching the authority of the apostles, and saith, that it is nothing to the purpose. For the question is not here concerning the respect of persons, but there is a far weightier matter in hand, that is to say, a divine matter concerning God and his word, and whether this word ought to be preferred before the apostleship or no. Whereunto Paul answereth: So that the truth of the gospel may continue, so that the word of God, and the righteousness of faith, may be kept pure and uncorrupt, let the apostleship go, let an angel firom heaven, let Peter, let Paul, altogether perish.

Verse 6. Nevertheless, they that seemed to be the chief did communicate nothing with me.

As though he would say, I did not so confer with the apostles, that they taught me any thing; for what should they teach me, since Christ, by his revelation, had before sufficiently taught me all thing^s? And moreover, since I have now preached the gos-

Eel the space of eighteen years among the Gentiles, and Christ ath wrouglit so many miracles by me, whereby he hath confirmed my doctrine: wherefore it was but a conference, and nu disputation. Wherein I learned nothing, neither did I recant, nor yet defend my cause, but only declared what things I had done, to wit, that I had preached to the Gentiles faith only in Chi-ist, without the law, and that by this preaching of faith the Holy Ghost came down upon the Gentiles, which immediately spake with divers tongiies. Wliich thing, when the apostles heard, they witnessed that I had taught the truth; Avherefore the false apostles do me great wrong, which pervert and turn all these things clean contrary.

Now, if Paul would give no place to the false apostles, which set the authority of the true apostles against him, much less ought we to give place to our adversaries, which have nothing else to brag of but the authority of their idol the Pope. I know that the godly ought to be humble, but against the Pope I will and I ought to be proud with a holy pride, and say. Thou Pope, I win not be subject unto thee: I wiU not take thee for my master, for I am sure that my doctrine is true and godly. But the Pope will not hear this doctrine: nay, he would force us to obey his laws and his decrees, and if we will not, he will by-and-by excommunicate, curse, and condemn us as heretics. Such pride therefore against the Pope is most necessary. And if we should not be thus stout and proud, and in the Holy Ghost utterly condemn both him, with all his doctrine, and the devil, the father of lies, speaking in him, we should never be able to defend this article of the righteousness of faith. We do not then contemn the authority of the Pope becaiise we would bear rule over him, neither would we go about to exalt ourselves above all sovereign power, since it is evident that we teach all men to humble and submit themselves to the higher powers, ordained of God; but this is it that we only seek, that the glory of God may be maintained, and the righteousness of faith may be kept pure and soxmd.

Wherefore, if the Pope will grant rmto us, that God alone by his mere grace through Christ doth justify sinners, we will not only carry him in our hands, but will also kiss his feet. But since we cannot obtain this, we again in God are proud against him above measure; and will give no place, no, not one hair's breadth, to all the angels in heaven, not to Peter, not to Paul, not to a hundred emperors, nor to a thousand Popes, nor to the whole world. But be it far from us that we should here hvunble ourselves, since they would take from us our glory, even God himself, that hath created us, and given us all things, and Jesus Christ, who hath redeemed us with his blood. Let this be then the conclusion of aU together, that we will suffer our goods to be taken away, our name, our life, and all that we have; but the ffospel, our faith, Jesus Christ, we will never suffer to be wrested from us. And cursed be that humility which here abaseth and submitteth itself: nay, rather, let every Christian man here be proud and spare not, except he wdl deny Christ.

Wherefore, God assisting me, my forehead shall be more hard than all men's foreheads. Here I take upon me this title, according- to the proverb, cedo nulli, I give place to none. Yea, I am glad even with all my heart, in this point to seem rebellious and obstinate. And here I confess that I am, and ever will be stout and stern, and will not one inch give place to any creature. Charity giveth place, " for it suifereth all things, believeth all things, hopeth all things, endureth all things," (1 Cor. xiii. 7.) but faith giveth no place, yea, it can suffer nothing, according to this ancient verse: Non patiter litdum fama^ Jides, oculus; that is, Man's good name, his faith, and his eye, will not be dallied withal. Wherefore, a Christian, as touching his faith, can never be too proud nor too stout, neither must he relent or give place, no, not the breadth of one hair; for faith maketh a man here like unto God: but God suffereth nothing, he giveth place to none, for he is immutable; so is faith immutable, and therefore may suffer nothing, give place to no man. But as touching charity, let a Christian man yield and suffer all things, for thereiu he is but a man.

Verse 7, 8. But contrariwise, when they saw that the gospel over uncircumcision was committed unto me, as the gospel over circumcision was unto Peter (for he that was mighty by Peter in the apostleship over the circumcision, was also mighty by me towards the Gentiles.)

With these words Paul mightily confuteth the false apostles, for here he challengeth to himself the same authority which the false apostles attributed to the true apostles; and he useth here a figure which is called an inversion, returning their argument agamst themselves. The false apostles, saith he, do allege against me the authority of the great apostles, to maintain their cause; but I, contrariwise, do allege the same against them, for my defence, for the apostles are on my side. WTierefore, O my Galatians, believe not these counterfeit apostles, which brag so much of the authority of the apostles against me. For the apostles, when they saw the gospel over the uncircumcision to be committed to me, and knew of the grace that to me was given, gave to me and Barnabas the right-hand of fellowship, approving my ministry, and giving thanks unto God for the gifts which f had received. Thus he returned the argument of the false apostles upon themselves. And in these words there is an ardent vehemency, and more contained in matter, than in words is able to be expressed. / uncircumcision was committed unto him, and over the circumcision rnito Peter, when, notwithstanding, Paul, almost everywhere preached to the Jews in their synagogues, and Peter likewise to the Gentiles? There are examples and testimonies of both in the Acts. Peter converted the centurion, with his family, which was a Gentile, (Acts x. 3.) He wrote also to the Gentdes,, as his first epistle testifieth. Paul preaching Christ among the Gentiles, entereth notwithstanding into the synagogues of the Jews, and there preacheth the gospel, (Acts xiv. 1.) And our Saviour Christ, in Matthew and Mark, commandeth his apostles to go throughout the whole world, and preach the gospel to every creature, (Matt, xxviii. 20. Markxvi. 15.) Paul likewise saith, " the gospel preached to every creature which is under heaven," (Col. i. 23.) Why then doth he call himself the apostle of the Gentiles, and Peter, with the other, the apostles of the circumcision?

Paul hath respect imto this, that the other apostles remained specially in Jerusalem, imtil God called them unto other places. Thus stood the matter then for the time, that while the political state of the Jews continued, the apostles still remained in Judea; but when the destruction of Jerusalem approached, they were dispersed throughout the whole world. But Paul, as it is written in the Acts (chap, xiii.2.), by a singular vocation was chosen to be the apostle of the Gentiles, and being sent out of Judea, he travelled through the countries of the Gentiles. Now were the Jews dispersed almost throughout the whole world, and dwelt here and there in cities and other places among the Gentiles. Paul coming thither, was wont to go into the synagogues of the Jews, (Acts xiv. 1.) and by this occasion he first brought unto them, as the children of the kingdom, this glad tidings, that the promises made unto the fathers were accomplished by Jesus Christ. When they would not hear this, he turned to the Gentiles, as Luke witnesseth. Acts xiii. where he bringeth in Paul thus boldly speaking against the Jews: It was necessary that we should first preach the word of God unto you; but seeing ye reject it, and judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles. And in the Acts (chap, xxviii. 28,) " Be it known, therefore, unto you, that this salvation of God is sent unto the Gentiles, and they shall hear it." Wherefore, Paul was sent specially unto the Gentiles. But because he was a debtor unto all, and became all things unto all men, therefore, occasion being offered, he went into the synagogues of the Jews, where, not only the Jews, but also the Gentiles, heard him preaching Christ. Otherwise, he preached publicly in the market-place, in houses, and by the rivers' sides. He was specially then the apostle of the Gentiles, as Peter was of the Jews; who, notAvithstanding, preached Christ to the Gentiles also when occasion was offered.

And here he calleth uncircumcision the Gentiles, and circumcision the Jews, by a figm-e named synecdoche, which, under a part, comprehendeth the whole; which figure is commonly used in the scripture; the gospel then over uncircumcision, is that which was appointed to be sent unto the Gentiles. This gospel, saith he, Avas committed unto him, as the gospel over circumcision was unto Peter; for as Peter preached the gospel among the Jews, so did he among the Gentiles.

This he often repeateth, that Peter, James, and John, which seemed to be the pillars of the church, taught him nothing, nor committed unto him the office of preaching the gospel, as having authority and rule over him. But they themselves, saith he, did see that the gospel was committed unto me, but not by Peter; for as I did not receive or learn any gospel of man, so did I receive no commandment by man to preach the same; but both the knowledge and the commandment to preach it among the Gentiles, I received immediately from God; like as the charge was given of God unto Peter to preach the same among the Jews.

This place witnesseth very plainly that the apostles had like calling, like charge, and all one gospel. Peter preached no other gospel than the rest of the apostles did, neither did he appoint to others their charge and office; but there was an equality among them all, for they were all taught of God,' that is, both their vocation and charge was wholly and immediately from God. There was none, therefore, greater than other, none that had any prerogative above other. And therefore, when the Pope vaunteth that Peter was the chief of the apostles, that thereby he might confirm and establish his usm'ped primacy, it is an impudent lie.

This is a confutation of another argument of the false apostles. Why do the false apostles boast, saith he, that the gospel of Peter was mighty, that he converted many, that he wrought many and great miracles, raised up the dead, and with his shadow healed the sick? (Acts v. 15.) I grant all these things to be true; but Peter received this power from Heaven. God gave a virtue to his word, so that many did believe him, and great miracles were Avrought by him. The same power had I also; which I received not of Peter, but the same God and the same spirit which was mighty in Peter, was mighty to me also. I had the same grace; I taught many; I wrought many miracles, and through my shadow also I healed the sick. And this Luke testifieth in these words: "And God wrought no small miracles by the hands of Paul, so that from his body were brought napkins and handkerchiefs, and the diseases departed from them, and the evil spirits went out of them," (Acts xix. 11, 12.) Read more hereof in Acts xiii. xvi. xx. xxviii.

To conclude, Paul will be counted in no point inferior to the rest of the apostles; and herein he glorieth with a godly and a holy pride. Necessity constrained him stoutly to withstand Peter, and the burning zeal he had for the glory of God, moved him so to do. Certain profane spirits, as Julianus and Porphirius, not considering this, thought it to be but a carnal pride that caused Paul thus to do; such as at this day we see in the Pope and his generation. But Paul had not here his own business in hand, but a matter of faith. Now, as concerning faith we ought to be invincible, and more hard, if it might be, than the adamant stone; but as touching charity, we ought to be soft, and more flexible than the reed or leaf that is shaken with the wind, and ready to yield to every thing; therefore, the controversy was not here touching the glory of Paul, but the glory of God, the word of (jod, the true worship of God, true religion, and the righteousness of faith, to the end that these things might still remain pure and uncorrupt.

Verse 9. And when James, and Cephas, and John, knew of the grace that was given unto me, which are counted to be pillars, they gave to me, and to Barnabas, the right-hands of fellowship, that we should preach unto tho Gentiles, and they unto the circumcision.

That is to say, when they heard that I had received my calling and charge from God, to preach the gospel among the Gentiles, and that God had wrought so many miracles by me: moreover, that so great a number of the Gentiles were come to the knowledge of Christ through my ministry, and that the Gentiles had received the Holy Ghost, without the law and circitmcision, by the only preaching of faith, they glorified God for his grace which was given unto me.

He calleth grace here, whatsoever he had received of God; to wit, that of a persecutor and waster of the church he was made an apostle, was taught by Jesus Christ, and enriched with spiritual gifts. And here withal he sheweth, that Peter gave testimony unto him, that he was a true apostle, sent and taught not by himself, nor by the other apostles, but by God alone, and not only acknowledged the ministry and authority of Paul, and the gifts of the spirit, which were in him, as heavenly things, but also approved and confirmed the same, and yet not as a superior and ruler, but as a brother and witness. James and John did likewise the same. Wherefore he concludeth, that they which m-e esteemed for the chief pillars among the apostles, are wholly w ith him, and not against him.

As if they should have said: We, O Paul, in preaching the gospel, do agree with thee in all things; therefore, in doctrine we are companions, and have fellowship together therein; that is to say, we have all one doctrine, for we preach one gospel, one baptism, one Christ, and one faith. Wherefore we can teach or enjoin thee nothing, since there is one mutual consent betwixt us in all things. For we do not teach any other or more excellent things than thou dost; but the same gifts which we have, we see to be in thee also, saving that to thee is conimitted the gospel over uncircumcision, as the gospel over the circumcision is unto us. But we conclude here, that neither uncircumcision nor circumcision ought to hinder our society and fellowship, since it is but one gospel which we both preach.

Hitherto Paul hath proved by manifest witness, not only from God, but also from man, that is to say, the apostles, that he had truly and faithftdly preached the gospel; therefore he sheweth, that whatsoever the false apostles said to diminish his authority, is but feigned and forged matter, and that the testimony of the apostles maketh for him, and not for the false apostles. But for that he is alone, and without witness, therefore he addetli an oath, and calleth God to record that the things which he hath spoken are true.

Verse 10. Warning only that we should remember the poor, which thing also I was diligent to do.

After the preaching of the gospel, the office and charge of a true and faithful pastor is, to be mindful of the poor. For where the church is, there must needs be poor; who, for the most part, are the only true disciples of the gospel, as Christ saith: " The poor receive the glad tidings of the gospel," (Isa. Ixi. 1. Matt, xi. 5. Luke iv. 26.) for the world and the devil do persecute the church, and bring many to poverty, Avho are afterwards forsaken and despised of the Avorld. Moreover, the world not only offendeth herein, but also is careless for the preservation of the gospel, true religion, and the true service of God. There is none that will now take any care for the maintenance of the ministers of the church, and erecting of schools; but for the erecting and establishing of false worship, superstition, and idolatry, no cost was spared, but every man was ready to give most liberally and largely. And hereof came so many monasteries, so many cathedral churches, so many bishoprics in the Pope's church, where all impiety reigned, with so great revenues provided for their sustentation; whereas now a whole city thinketh much to find one or two poor ministers and preachers of the gospel, which before, while the Pope and all impiety reigned, did sustain sundry monasteries of monks, friars, nuns, and whole swarms of massing priests. To be brief, true religion is ever in need. And Christ complaineth, "that he is hungry, thirsty, harbourless, naked, and sick," (Matt. xxv. 42.) Contrariwise, false religion and impiety flourisheth and aboundeth with all worldly wealth and prosperity. Wherefore a true and faithful

{Mistor must have a care of the poor also: and this care Paul lere confesseth that he had.

Verse 11. And when Peter was come to Antiochia, I withstood him to hii face: for he was to be blamed,

Paul goeth on still in his confutation, saying, " that he not only hath for his defence the testimony of Peter, and the other apostles which were at Jerusalem, but also that he withstood Peter, in the presence of the whole church of Antioch." He sheweth here a matter, not done in a corner, but in the face of the whole church. For, as before I have said, he hath here no trifling matter in hand, but the chiefest article of all Christian doctrine. The utility and majesty whereof whoso rightly esteemeth, to him uU other things shall seem but vile and nothing worth. For what is Peter? What is Paul? What is an angel from heaven? What are all other creatures to the articles of justification? Which, if we know, then are we in clear light: but if we be ignorant thereof, then are we in most miserable darkness. Wherefore, if we see this article impugned, or defaced, fear not to resist either Peter or an angel from heaven, following the example of Paul, who seeing the majesty of this article to be in danger for the dignity of Peter, had no regard of his dignity and estimation, that he might keep the same pure and vmcorrupt. For it is written: " He that loveth father or mother, or his own life more than me, is not worthy of me," (Matt. x. 37.)

Wherefore we are not ashamed, for the (lefence of the truth, to be counted and called of the hypocrites, proud and obstinate, and such as Avill be only wise, will hear none, will give place to none. Here we must needs be obstinate and inflexible. For the cause why we offend man, that is to say, tread doAvn the majesty of the person or of the world, is so great, that the sins which the world Judgeth to be most heinous, are counted singular virtues before God. " In that we love our parents, honour the magistrates, shew reverence to Peter and other ministers of the word, we do well." But here we have in hand the cause neither of Peter, nor parents, nor magistrates, nor of the world, nor of any other creatures, but of God himself. Here if I give no place to my

Barents, to the magistrate, or an angel from heaven, I do well, or what is the creatm-e in respect of the Creator? Yea, what are all creatures, being compared unto him? Even as one drop of water in respect of the whole sea. Why then should I so highly esteem Peter, which is but a drop, and set God aside, which is the whole sea? Let the drop therefore give place to the sea, and let Peter give place unto God. This I say to the end that ye should diligently weigh and consider the matter wherefore Paul intreateth: for he intreateth of the word of God, which can never be magnified enough.

And where he saith (to his face) this clause maketh specially against the venomous vipers and apostles of Satan, which slander those that are absent, and in their presence dare not once open their mouths: as the false apostles did, whom also here he touch* ed by the way: which durst not speak evil of him in his presence, but in his absence slandered him most spitefully. " So did not I (saith he) speak evil of Peter, bxit frankly and openly I withstood him, not of any colourable pretence, ambition, or other carnal affection, but because he was to be blamed and sharply reproved."

Here let other men debate whether an apostle may sin or no: this, say I, that we ought not to make Peter's fault less than it was indeed. — The prophets themselves have sometimes erred and been deceived. Nathan "of his own spirit said unto David, that he should build the house of the Lord," (2 Sam. v4i. 3, 4.) But this prophecy was by-and-by after corrected by a revelation from God, " that it should not be David, because he was a man of war and had shed much blood, but his son Solomon, that should build up the house of the Lord." So did the apostles err also; for they imagined that the kingdom of Christ should be carnal and worldly, as we may see in the first of the Acts, when they asked of Christ, saying, " Lord, wilt thou at this time restore the kingdom of Israel?" (Acts i. 6.) and Peter, although he heard this commandment of Christ: " go into the Avhole world," &c. (Matt, xxviii.) had not gone unto Cornelius, if he had not been admonished by a vision, (Acts x. 10.) And in this matter he did not only err, but also committed a great sin; and if Paul had not resisted him, all the Gentiles wliich did believe, had been constrained to receive circumcision, and to keep the law. The believing Jews also had been confirmed in their opinion; to wit, that the observation of these things were necessary to salvation; and by this means they had received again the law instead of the gospel, Moses instead of Christ. And of all this great enormity and horrible sin, Peter, by his dissimulation, had been the only occasion. Therefore we may not attribute to the saints such perfection, as though they could not sin.

Luke witnessetli " that there was such great dissension between Paul and Barnabas (which were put apart together for the ministry of the gospel among the Gentiles, and had travelled through many regions (Acts xv. 2, 39.) and preached unto them the gospel) that the one departed from the other." Here we must needs say, that there was a fault either in Paul or Barnabas. And doubtless it could not be, but that the discord was exceeding great which separated these two, being joined together in such a holy fellowship, as the text witnesseth. Such examples are written for our consolation. For it is a great comfort unto us, when we hear, that even the saints, Avhich have the Spirit of God, do sin. Which comfort they would take from us which say, that the saints do not sin.

Samson, David, and many other excellent men, full of the Holy Ghost, fell into great sins, (Judges xvi. 2 Sam. xi. 15.) Job and Jeremy curse the day of their nativity, (Job iii. 1 — 12. Jer. XX. 14.) Elias and Jonas are weary of their life, and desire death

(Jonas iv.) Such errors and offences of the saints, the scripture setteth forth to the comfort of tliose that are afflicted and oppressed with desperation, and to the terror of the proud. No man hath so grievously fallen at any time, but he may rise again. And on the other side, no man taketh so fast footing, but he may fall. If Peter fell, I may likewise fall. If he rose again, I may also rise again. And such examples as these are, the Aveak hearted and tender consciences ought to make much of, that they may the better understand what they pray for, when they say, " forgive us our trespasses;" and, "I believe the forgiveness of sins." We have the self-same spirit of grace and prayer which the apostles and all the saints had, neither had they any prerogative above us. We have the same gifts which they had, the same Christ, baptism, word, forgiveness of sins; all which they had no less need of than we have, and by the same are sanctified and saved as we be.

Vkrse 12. For before that certain came from James, he did eat with the

The Gentiles which were converted to the faith did eat meats forbidden by the law, and Peter being conversant with the Gentiles which were converted, did eat with them, and drank wine also, which was forbidden, knowing that herein he did well, and therefore boldly transgressed the law with the Gentiles. Paul confesseth that he also did the like, when he saith, " that he became as a Jew to the Jews, and to them that were without law, as though he were without law:" that is to say, with the Gentiles he did eat and drink like a Gentile, and kept no law at all: with the Jews, according to the law, he abstained from all things forbidden in the law: for he laboured "to serve and please all men, that he might gain all," (1 Cor. ix. 19, 20, 21.) Wherefore Peter, in eating and drinking with the Gentiles, sinned not, but did well, and knew that it was lawful for him so to do. For he shewed by this transgression that the law was not necessary to righteousness, and also delivered the Gentiles from the observation of the law. For if it were lawful for Peter in one thing to break the law, it was lawful for him to break it in all things. And Paul doth not here reprove Peter for his transgression, but for his dissimulation as followeth.

Verse 12. But when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

Here, then, ye see Peter's offence, as Paul plainly setteth it forth. Paul accuseth him not of malice or ignorance, btit of dissimulation and infirmity, in that he abstained from meats forbidden in the law, fearing lest the Jews which came from James should be offended thereby, and had more respect to the Jews than to the Gentiles. Hereby he gave occasion, as much as in him was, to overthrow the Christian liberty and truth of tlie gospel. For in that he did withdraw, and utterly separate himself, abstaining" from meats forbidden in the law (which notwithstanding he had eaten of before) he ministered a scruple of conscience to the faithful, thus to gather upon his example: Peter abstained from meats forbidden in the law; therefore he that eateth meats forbidden in the law, sinneth and transgresseth the laAv; but he that abstaineth is righteous and keepeth the law, for else would not Peter have withdrawn himself; but because he did so, and of purpose reftiseth those meats which before he did eat, it is a sure argument that such as eat against the law do sin, and such as abstain from meats which the law forbiddeth, do keep the law, and are justified thereby.

Here note, that the end of this fact of Peter, is reproved of Paul, and not the fact itself: for the fact in itself was not evil. To eat and drink, or not to eat or drink, is nothing: but the end, that is: "if thou eat thou sinnest: if thou abstain, thou art righteous," is evil. So circumcision of itself is good, but the end is evil: if thou be not circumcised after the law of Moses, thou canst not be saved. Also to eat meats prohibited in the law, is not evil; but this shrinking and dissimulation of Peter is evil. For it might be said, Peter abstaineth from meats forbidden in the law, Avherefore if thou dost not likewise abstain, thou canst not be saved. This Paul might in no wise dissemble; for the truth of the gospel was here in danger. To the end therefore that this truth might continue sound and uncorrupt, he resisted Peter to his face.

And here we must make a distinction. For meats may be revised two manner of ways, (1 Cor. ix.) first, for Christian charity sake. And herein there is no danger; for to bear Avith the infirmity of my brother, it is good. So Paul himself both bid and taught. Secondly, by abstauiing from them to obtain righteousness, and for not abstaining, to sin, and to be damned. Here accursed be charity, with all the service and works of charity whatsoever. For thus to refrain from meats, is to deny Christ, to tread his body under our feet, to blaspheme the Holy Ghost, and to despise all holy things. Wherefore, if we must lose the one, let us rather lose man, our friend and brother, than God our father. For if we lose God our father, man our friend and brother cannot continue.

Jerome, who neither understood this place, nor the whole epistle besides, thinketh this to be but a feigned reprehension of Paul, and therefore he excuseth Peter's fall, saying, "that it was done by ignorance." But Peter offended through dissimulation, and thereby had established the necessity of the law, had constrained both Gentiles and Jews to revolt from the truth of the gospel, had given them great occasion to forsake Christ, to despise grace, to return to the Jewish religion, and to bear all the burdens of the law, if Paul had not reproved him, and by that means re- yoked the Gentiles and Jews, which were offended through this example of Peter, to the liberty which is in Christ Jesus, and to the truth of the gospel. Wherefore, if a man would here set forth and amplify Peter's offence, it should appear to be very great, and yet was it not done by malice or ignorance, but by occasion and fear only. Thus we see what niins may come by one man's fall and offence, if it be not well seen to and corrected in time. Wherefore, we may not trifle with this article of justification; neither is it without good cause, that we do so often and so diligently put you in mind thereof.

And it is much to be marvelled, that Peter being such an excellent apostle, should thus do; who before, in the councd at Jerusalem, stood in a manner alone in defence of this article, and prevailed therein, namely, that salvation cometh by faith without thelaw, (Acts xv.) — He that before did so constantly defend the truth and liberty of the gospel, now by his fall in abstaining from meats forbidden in the law, is not only the cause of great offence, but also offendeth against his own decree. "Wherefore let him which thinketh he standeth, take heed lest he fall." (1 Cor. x. 12.) No man would think what danger there is in traditions and ceremonies: which notwithstanding we cannot want. What is more necessary than the law and the works thereof? and yet there is great danger, lest by the same men be brought to the denial of Christ. For of the law cometh oftentimes a trust and affiance in works, and where that is, there can be no trust in Christ. Christ therefore is soon denied and soon lost, as we may see in Peter, who knew this article of justification better than we do; and yet how easily should we have given occasion of such a horrible ruin, if Paul had not withstood him, that all the Gentiles should thereby have fallen away from the preaching of Paul, and by this means should have lost the gospel and Christ himself? And this should have been done under a holy pretence. For they might have said: Patd, hitherto thou hast taught us that we must be justified by grace without the law; thou seest now that Peter doth the contrary: for he abstaineth from meats forbidden in the law, and hereby he teacheth us that we cannot be saved, except we receive circumcision and observe the law.

Verse 13. And the other Jews dissembled likewise with him, insomuch that Barnabas was brought into their dissimulation also.

Here you may plainly see that Paul chargeth Peter with dissimulation. If Peter dissembled, then did he certainly know what was the truth, and what was not. He that dissembleth, sinneth not of ignorance, but deceiveth by a colour which he knoweth himself to be false. " And others," saith he, " dissembled likewise with Peter, insomuch that Barnabas also, (who was Paul's companion, and had now a long time preached amotjg the Gentiles, faith in Christ, without the law, together with Paul) was brought into their dissimulation." Ye have here then Peter's offence plainly described to be mere dissimulation, which afterwards had been an occasion of the ruin of the gospel then newly received, if Paul had not resisted him.

And this is a wonderful matter, that God preserved the church, being yet but young, and the gospel itself, by one only person. Paul alone standeth to the truth: for he had lost Barnabas his companion, and Peter was against him. So sometimes one man is able to do more in a council than the whole council besides. Which things the Papists themselves do witness. And for example, they allege Paphnutius, who withstood the whole council of Nice, (Avhich was the best of all that were after the council of the apostles at Jerusalem,) and prevailed against it.

This I say, to the end that we should diligently learn the article of justification, and make a plain difference between the law and the gospel, and that, in this matter, we should do nothing by dissimulation, or give place to any man, if we will retain the truth of the gospel, and faith sound and uncorrupt: which, as I have said, are soon hurt. Wherefore in this case, away with reason, Avhich is an enemy to faith: which also in temptations of sin and death, leaneth not to the righteousness of faith, (for thereof it is utterly ignorant) but to her own righteousness, or, at the least, to the righteousness of the law. Now, as soon as the law and reason join together, faith looseth her virginity: for nothing fighteth more strongly against faith, than the laAv and reason. And these two enemies cannot be conquered, but with great labour and difficulty; which we must conquer notwithstanding, if we will be saved.

Wherefore, Avhen thy conscience is terrified with the law, and wrestleth with the judgment of God, ask counsel neither of reason nor of the law, but rest only upon grace and the word of consolation, and so stand herein, as if thou hadst never heard any thing of the law, ascending up to the glass of faith, where neither the law nor reason do shine, but only the light of faith, which assureth us that we are saved by Christ alone, without any law. Thus the gospel leadcth us beyond and above the light of the law and reason, into the deep secrets of faith, where the law and reason have nothing to do. Notwithstanding we must hearken also unto the law, but in place and time. Moses, while he was in the mountain where he talked with God face to face, had no law, made no law, ministered no law. But when he was come down from the mountain, he was a law-giver, and governed the people by the law. So the conscience must be free from the law, but the body must be obedient to the law.

Hereby it appeareth that Paul reproved Peter for no light matter, but for the chiefest article of all Christian doctrine, Avhich, by Peter's dissimulation, was in great danger. For Barnabas and the other Jews dissembled together with him, which did all offend, not through ignorance or malice, but for tear of the Jews: whereby their hearts were so blinded, that they did not see their sin. And certainly it is much to be marvelled, that such excellent men as Peter, Barnabas, and others, should so suddenly and so lightly fall, especially in that thing which they knew to be well done, and had also before tau§^t unto others. It is a perilous thing, therefore, to trust to oui* own strength, be we never so holy, never so well learned, and although we think ourselves never so sure of that we know: for in that whereof we think ourselves most sure, we may err and fall, and bring ourselves and others into great danger. Let us therefore diligently, and with all humihty, exercise ourselves in the study of the holy scriptui'es, and let us heartily pray that we never lose the truth of the gospel

Thus we see, then, that we are nothing with all our gifts, be they never so great, except God assist us. When he leaveth us to ourselves, our wisdom and knowledge is nothing. For, in the hour of temptation, it may suddenly come to pass, that, by the subtilty of the devil, all the comfortable places of the scriptm'o shall be taken out of our sight, and such places only as contain threatenings, shall be set before our eyes, which shall oppress us and utterly confound us. Let us learn therefore, that, if God withdraw his hand, we may soon be overthrown; and let no man glory of his own righteousness, wisdom, and other gifts; but let him humble himself, and pray with the apostles, " Lord, increase our faith!" (Luke xvii. 5.)

Verse 14. But when I saw that they went not the right way to the truth of

This is a wonderful example of such excellent men and pillars of the church. There is none but Paul that hath his eyes open, and seeth the offence of Peter, of Barnabas, and the other Jews which dissembled with Peter. On the other side, they do not see their own offence: nay, they rather think that they do well in bearing Avith the infirmity of the weak Jews. Wherefore it was very necessary that Paul should reprove their offence, and not dissemble it, and therefore he accuseth Peter, Barnabas, and others, that they went not the right way to the truth of the gospel: that is to say, they swerved from the truth of the gospel. It IS a great matter that Peter should be accused of Paul as one that was fallen from the truth of the gospel. He could not be more grievously reprehended. Yet he suffered it patiently; and, no doubt, but he gladly acknowledged his offence. I said before, that many have the gospel, but not the truth of the gospel. So Paul saith here, that Peter, Barnabas, and other of the Jews, "went not the right way to the truth of the gospel:" that is to say, they had the gospel, but they Avalked not uprightly according to the gospel. For albeit they preached the gospel, yet, through theu* dissimulation, (which could not stand with the truth of the gospel) they established the law: hut the establishing of the law is the abolishing of the gospel.

Whoso then can rightly judge between the law and the gospel, let him thank God, and know that he is a right divine In the time of temptation, I confess that I myself do not know howto do it as I ought. Now the way to discern the one from the other, is It) place the gospel in heaven, and the law on the earth; to call the i ighteousness of the gospel heavenly, and the righteousness of tb(; law earthly, and to put as great difference between the righteousness of the gospel and of the law, as God hath made between heaven and earth, between light and darkness, between day and night. Let the one be as the light and the day, and the other as the darkness and the night. And would to God we could yet further separate the one from the other! Wherefore, if the question be concerning the matter of faith or conscience, let us utterly exclude the law, and leave it on the earth; but, if we have to do with works, then let us lighten the lantern ol works and of the righteousness of the law. So let the sun and the inestimable light of the gospel and grace shine in the day, and the lantern of the law m the night. Wherefore, if thy conscience be terrified with the sense and feeling of sin, think thus with thyself: Thou art noAV remaining upon earth: there let the ass labour and travel; there let him serve and carry the biu-den that is laid upon him; that is to say, let the body with his members be subject to the law. But when thou mountest up into heaven, then leave the ass with his burden on the earth; for the conscience hath nothing to do with the law, or works, or with the eartlily righteousness. So doth the ass remain in the valley, but the conscience ascendeth with Isaac into the mountain, knoAving nothing at all of the law or works thereof, but only looking to the remission of sins and pure righteousness offered and freely given unto us in Christ.

Contrariwise in civil policy, obedience to the law must be severely required. TTiere nothing must be knoAvn as concerning the gospel, conscience, grace, remission of sins, heavenly righteousness, or Christ himself, but Moses only, with the law and the works thereof. If we mark well this distinction, neither the one nor the other shall pass his bounds, but the law shall abide without heaven, that is, without the heart and conscience; and contrariwise, the liberty of the gospel shall abide without the earth; that is to say, Avithout the body and members thereof. Now therefore, as soon as the law and sin come into heaven, (that is, into the conscience) let them by-and-by be cast out. For the conscience, being feared with the terror of the wrath and iudgment of God, ought to know nothing of the law and sin, hut of Christ only. And on the other side, when grace and liberty come into the earth, (that is, into the body,) then say: thou oughtest not to dwell in the dregs and dunghill of this corporeal life, but thou belongest unto heaven.

This distinction of the law and the gospel, Peter confoundeth through his dissimulation, and thereby persuaded the believing Jews, that they must be justified by the gospel and the law together. This might not Paul suffer, and therefore he reproved Peter, not to put him to any reproach, but to the end that he might again establish a plain difference between these two, namely, that the gospel justifieth in heaven, and the law on earth. jThe Pope hath not only mixed the law with the gospel, but also I of the gospel hath made mere laws, yea, and such as are cere- ' monial only. He hath also confounded and mixed political and ecclesiastical matters together; which is a devilish and hellish confusion.

This place, touching the difference between the law and the gospel, is very necessary to be known, for it containeth the sum of all Christian doctrine. Wherefore, let all that love and fear God, diligently learn to discern the one from the other, not only in Avords, but in deed and in practice; that is to say, in heart and conscience. For, as touching the words, the distinction is easy: but in time of temptation, thou shalt find the gospel but as a stranger and a rare guest in thy conscience; but the law, contrariwise, thou shalt find a familiar and a continual dweller within thee: for reason hath the knowledge of the law naturally. Wherefore, Avhen thy conscience is terrified with sin, which the law uttereth and increaseth, then say thou: there is a time to die, and a time to live; there is a time to hear the law, and a time to despise the law; there is a time to hear the gospel, and there is a time to be ignorant of the gospel. Let the law now depart, and let the gospel come: for there is now no time to hear the law, but the gospel. But thou hast done no good: nay, thou hast done wickedly, and hast grievously sinned. I grant, notwithstanding, I have remission of all my sins for Christ's sake. But out of the conflict of conscience, when external duties must be done, there is no time to hearken to the gospel: then must thou folloAv thy vocation, and the works thereof.

Verse 14, I said unto Peter openly, if thou, being a Jew, live«t as the Gen tiles, and not as the Jews, why constrainest thou the Gentiles to do like the Jews?

That is, to wit, thou art a Jew, and therefore thou art bound xo live like a Jew; that is, to abstain from meats forbidden in the law. Notwithstanding thou livest like a Gentile: that is to say, thou dost contrary to the law, and transgressest the law. For, as a Gentile, which is free from the law, thou eatest common and unclean meats, and therein thou dost well. But in that thou, being afraid at the presence of the brethren converted from the Jewish religion, abstainest from meats forbidder in the law.

ar.d keepest the law, thou compellest the Jews likewise to keep the law: that is, thou constrainest them, of necessity, to observe the law. For in that thou abstainest from profane meats, thou givest occasion to the Gentiles thus to think: Peter abstaineth from those meats which the Gentiles use to eat, which also he himself before did eat; therefore we ought likewise to avoid the same, and to live after the manner of the Jews; otherwise we cannot be justified or saved. We see then that Paul reproveth,, not ignoj ance in Peter, (for he knew that he might freely eat with the Genwies all manner of meats) but dissimulation, whereby he comp« lletn. the Gentiles to live like the Jews.

H«i a 1 sny again, that to live as the Jew, is not evil of itself, for it is a thing indifferent, either to cat swine's flesh, or any.'.jlirr meats. But so to play the Jew, that for conscience sake thou abstainest from certain meats, this is to deny Christ, and to overthrow the gospel. Therefore, when Paul saw that Peter's act tended to this end, he withstood him, and said, " Thou knowest that the keeping of the law is not necessary to righteousness, but that we are justified only through faith in Christ, and therefore thou keepest not the law, but transgressest the law, and eatest all manner of meats. Notwithstanding by thy example thou constrainest the Gentiles to forsake Christ, and to return to the law." For thou givest them occasion thus to think: faith only is not sufficient to righteousness, but the law and works are also required; and this Peter teacheth us by his example: therefore the observation of the law must needs be joined with faith in Christ, if we will be saved. Wherefore Peter, by his example, is not only prejudicial to the purity of doctrine, but also to the truth of faith and Christian righteousness. For t/ie Gentiles received this of him, that the keeping of the law Avas ■lecessary to righteousness; which error, in case it be admitted, then doth Christ profit lis nothing at all.

Hereby it plainly appeareth to what end this discord between Paul and Peter tendeth. Paul doth nothing by dissimulation, but dealeth sincerely, and goeth plainly to work; Peter dissembleth, but his dissimulation Paul reproveth. The controversy was for the maintenance of pure doctrine, and the yerity of the gospel: and in this quarrel Paul did not care for the offence of an)\ In this case, all people and nations, all kings and princes, all judges and magistrates ought to give place. Since then it is so dangerous a thing to have to do with the law, and that this fall was so sudden and so great, as it had been from heaven above, even down into hell, let every Christian diligently learn to discern between the law and the gospel. Letjnmjuffer_the law to ride over the bo£ly.JJi.d the members thereof but not over the conscience. For that queen and spouse may not be defiled with Che law, but must be kept without spot for her only husband Christ, as Paul saith, (2 Cor. xi. 2.) " I have espoused you to one husband, &c." Let the conscience have her bride-chamber, not in the low valley, but in the high mountain; in the which let Christ lie, and there rule and reign, who doth not terrify and afflict sinners, but comforteth them, pardoneth their sins, and saveth them. Wherefore let the afflicted conscience think upon nothing, know nothing, set nothing against the judgment of God, but the word of Christ, which is the word of grace, of remission of sins, of salvation and everlasting life. But this to perform indeed, is a hard matter. For man's reason and natm-e cannot stedfastly cleave unto Christ, but oftentimes it is carried away with the cogitations of the law and sin, and so always seeketh to be at liberty after the flesh, but according to conscience, a servant and slave.

That is to say, we are born unto the righteousness of the law, to Moses, and to circimicision, and even in our birth we bring the law with us. We have the righteousness of the law by nature, as Paul before saith of himself in the first chapter: "being zealous of the traditions" of the fathers. Wherefore, if we be compared with the Gentiles, we are no sinners; Ave are not without the law, and without Avorks, like unto the Gentiles: but we' *re Jews born, we are born righteous, and brought up in righteousness. Our righteousness beginneth even with our birth; for che Jewish religion is natural unto us. " For God commanded Abraham to circumcise every man-child the eighth day," (Gen. xvii. 10.) This laAv of circumcision, received from the fathers, Moses afterwards confirmed. It is a gi'eat matter, therefore, that we are Jews by nature. NotAvithstanding, although we have this prerogative, that we are righteous by nature, born to the law, and the works thereof, and are not sinners as the Gentiles, yet are Ave not therefore righteous before God.

Hereby it is evident that Paul speaketh not of ceremonies or of the ceremonial laAV, as some do affirm, but of a far weightier matter, namely, of the nativity of the Jews, Avhom he denieth to be righteous, although they be born holy, be circumcised, keep the law, have the adoption, the glory, the covenant, the fathers, the true Avorship, God, Christ, the promises, live in them and glory in the same; as they say, (John viii.) "we are the seed of Abraham." Also, " Ave have one father, which is God.'* And to the Romans, (chap. ii. 17,) "behold thou art called;i JeAv, and restest in the laAv," &c. Wherefore, although Peter and the other apostles Avere the children of God, righteous according to the laAv, the Avorks and the righteousness thereof, circumcision, the adoption, the covenants, the promises, the apostleship, &c. yet Christian righteousness cometh not thereby: for none of all these is faith in Christ, which only (as folio Aveth ill the text) justifieth, and not the law: not that the law is evil or damnable, for the law, circumcision, and such like, are not therefore condemned because they justify not: but Paul therefore taketh from them the office of justification, because the false apostles contended that by them, without faith, and only by the work wrought, men are justified and saved. This was not to be suffered of Paul; for without faith all things are deadly. The law, circumcision, the adoption, the temple, the worship of God, the promises, yea, God and Christ himself, without faith, profiteth nothing. Paul therefore speaketh generally against all things which are contrary to faith, and not against ceremonies only.

Verse 16. Know that a man is not justified by the works of the law, but by the faith of Jesus Christ.

This word [the work of the law] reacheth far, and comprehendeth much. We take the work of the law therefore generally for that which is contrary to grace. Whatsoever is not grace, is the law, whether it be judicial, ceremonial, or the ten commandments. Wherefore, if thou couldst do the works of the law according to this commandment: " Thou shalt love the Lord thy God with all thy heart," &c. (which no man yet ever did or could do) yet thou shouldst not be justified before God* for a man is not justified by the works of the law. But hereof we will speak more largely hereafter.

The work of the law, then, according to Paul, signifleth the work of the whole law, whether it be judicial, ceremonial, or moral. Now, if the work of the moral law do not justify, much less doth circumcision justify, which is a work of the ceremonial law. Wherefore, when Paid saith (as he oftentimes doth) " that a man is not justified by the law, or by the works of the law," (which are both one) he speaketh generally of the whole law, setting the righteousness of faith against the righteousness of the whole law. "For by the righteousness of the law," saith he, "a man is not pronounced righteous before God: but the righteousness of faith God imputeth freely through grace, for Christ's sake." The law, no doubt, is holy, righteous, and good, and consequently the works of the law are holy, righteous, and good: yet notwithstanding a man is not justified thereby before God.

Now, the works of the law may be done either before justification or after. There were many good men even amongst the Pagans, as Xenophon, Aristides, Fabius, Cicero, Pomponius, Atticus, and others, which before justification performed the deeds of the laAv, and did notable works. Cicero suffered death valiantly in a good and just cause. Pomponius was a constant man, and loved truth, for he never made a lie himself, nor could suffer the same in any other. Now, constancy and truth are noble virtues and excellent works of the law, and yet were they not justified thereby. After justification, Peter, Paul, and aU other Christians have done and do the works of the law, yet avo they not justified thereby. " I know not myself guilty in any thing- (saith Paul) and yet am I not thereby justified," (1 Cor. iv. 4.) We see then that he speaketh not of any part of the law, but of the whole law, and all the works thereof.

Wherefore, the wicked and pernicious opinion of the Papists is utterly to be condemned, which attributes the merit of grace and remission of sins to the work wrought. For they say, that a good Avork before grace, is able to obtain grace of congruence, (which they call meritum de congruo,) because it is meet that God should rcAvard such a work. But when grace is obtained, the work following deserveth everlasting life of due debt and worthiness, which they call meritum de condigno. As for example: if a man being in deadly sin, without grace, do a good Avork of his own good natural inclination: that is, if he say or hear a mass, or give alms and such like, this man of congruence deserveth grace. When he hath thus obtained grace, he doth now a work which of worthiness deserveth everlasting life. For the first, God is no debtor: but because he is just and good, it behoveth him to approve such a good work, though it be done in deadly sin, and to give gi'ace for such a service. But when grace is obtained, God is become a debtor, and is constrained of right and duty to give eternal life. For now it is not only a work of free Avill, done according to the substance, but also done in grace, which maketh a man acceptable unto God, that is to say, in charity.

This is the divinity of the Antichristian kingdom; which here I recite, to the end that the disputation of Paul may be the better understood (for two contrary things being set together, may be the better known:) and moreover, that all men may see how far from the truth these blind guides, and leaders of the blind have wandered, and how by this wicked and blasphemous doctrine they have not only darkened the gospel, but have taken it clean away, and buried Christ utterly. For if I, being in deadly sui, can do any little work which is not only acceptable in God's sight of itself, and according to the substance, but also is able to deserve grace of congruence, and Avhen I have received grace, I may do works according to grace, that is to say, according to charity, and get of right and duty eternal life; what need have I now of the grace of God, forgiveness of sins, of the promise, and of the death and victory of Christ? Christ is now to me unprofitable, and his benefit of none effect: for I have free will and power to do good works, whereby I deserve grace of congruence, and afterwards, ^ y the worthiness of my work, eternal