Commentary on Galatians

Such monstrous and horrible blasphemies should have been set for til to the Turks and Jews, and not to the church of Christ. And hereby it plainly appeareth, that the Pope, with his bishops, doctors, priests, and all his religious rabble, had no knowledge or regard of holy matters, and that they were not careful for the health of the silly and miserable scattered flock. For if they had seen, but as it were through a cloud, what Paul calleth sin, and what he calleth grace, they would never haA^e compelled the people to believe such abominations and execrable lies. By deadly sin they vmderstood only the external work committed against the laAv, as murder, theft, and such like. They could not see, that ignorance, hatred, and contempt of God in the heart, ingratitude, murmuring against God, and resisting the will of God, are also deadly sin, and that the flesh cannot think, speak, or do any thing, but that which is devilish and altogether against God. If they had seen these mischiefs fast rooted in the nature of man, they would never have devised such impudent and execrable dreams touching the desert of congruence and worthiness.

Wherefore we must properly and plainly define what a wicked man or deadly sinner is. He is such a holy and bloody hypocrite as Paul was, Avhen he went to Damascus, to persecute Jesus of Nazareth, to abolish the doctrine of the gospel, to murder the faithful, and utterly to overthrow the church of Christ. And who will not say, but that these were horrible sins? Yet could not Paul see them. For he was so blinded with a perverse zeal of God, that he thought these abominations to be perfect righteousness, and high service unto God: and shall we say, that such as defend these horrible sins to be perfect righteousness, to deserve grace?

Wherefore with Paul, we utterly deny the merit ot congruence and worthiness, and affirm, that these speculations are nothing else but mere deceits of Satan, wliich were never done in deed, nor notified by any examples. For God never gave to any man grace and everlasting life for the merit of congruence or worthiness. These disputations therefore of the schoolmen, touching the merit of congruence and worthiness, are nothing else but vain toys and dreams of idle brains, to no other end and purpose but to draw men from the true worship of God. And hereupon is the whole papacy grounded. For there is no religious person, but he hath this imagination: I am able by the observation of my holy order to deserve grace of congruence, and by the work, which I do after that I have received this grace, I am able to heap up such treasure of merit, as shall not only be sufficient for me to obtain eternal life, but also to give or sell unto others. Thus have all the religious orders taught, and thus have they lived. And to defend this horrible blasphemy against Christ, the Papists do at this iay attempt against us what they ca'i. And there is not one of tnem all, but the more holy hypocriie and merit-monger he is, the more cruel and de idly enemy he iz to the g-Qspel of Christ.

Now, the true way to Christianity is this, that a man do first acknowledge himself by the law, to be a sinner, and that it is impossible for him to do any good work. For the law saith, " thou art an evil tree, and therefore all that thou thinkest, speakest, or dost, is against God," (Matt. vii. 17.) Thou canst not therefore deserve grace by thy works: which if thou go about to do, thou doublest thy offence: for since thou art an evil tree, thou canst not but bring forth evil fruits, that is to say, sins. " For whatsoever is not of faith, is sin," (Rom. xiv. 23.) Wherefore he that would deserve grace by works going before faith, goeth about to please God with sins, which is nothing else but to heap sin upon sin, to mock God, and to provoke his wrath. When a man is thus taught and instructed by the law, then is he terrified and humbled, then he seeth indeed the greatness of his sin, and cannot find in himself one spark of the love of God: therefore he justifieth God in his word, and confesseth that he is guilty of death and eternal damnation. The first part then of Christianity is the preaching of repentance, and the knowledge of ourselves.

The second part is: if thou wilt be saved, thou may est not seek salvation by works: "for God hath sent his only begotten Son into the world, that we might live through him. He was crucified and died for thee, and offered up thy sins in his own body.'* Here is no congruence or work done before grace, but wrath, sin, terror and death. Wherefore the law doth nothing else but utter sin, terrify and humble, and by this means prepareth us to justification, and driveth us to Christ. For God hath revealed unto us by his word, that he will be unto us a mercifiil father, and without our deserts (seeing we can deserve nothing) will freely give unto us remission of sins, righteousness, and life everlasting for Christ his Son's sake. For God giveth his gifts freely imto all men, and that is the praise and glory of his divinity. But the justiciaries and merit-mongers will not receive grace and everlasting life of him freely, but will deserve the same by their own works. For this cause they Avould utterly take from him the glory of his di^dnity. To the end therefore that he may maintain and defend the same, he is constrained to send his law before, which, as a lightning and thundering fi'om heaven, may bruise and break those hard rocks.

This briefly is our doctrine as touching Christian righteousness, contrary to the abominations and blasphemies of the Papists, concerning the merit of congruence and wortliiness, or works before grace and after grace. Which monstrous dreams were devised by such as were never exercised with any temptations, never had any true feeling of sin, or of the terror of death, and therefore they loiow not what they say, or what they teacli* Moreover, they can shew no example of any work done either before or after ^race that could justify before God. Wherefore they are nothing- else but vain toys and foolish fables, whereby the Papists deceive both themselves and others. For Paul here plainly affirmeth, "that no man is justified by the works of the law either jfoin^ before grace (whereof he speaketh in this place) Dr coming after grace." You see then that Christian righteousness is not such an essential quality engrafted in the nature of man, as the schoolmen do imagine, when they say:

(The Divinity of the Schoolmen:) When a man doth any good work, God accepteth it, and for this work he poureth into him charity, which they call charity infused. — This charity, say they, is a quality remaining in the heart, and this they call formal righteousness (which manner of speaking it is expedient for you to know) and they can abide nothing less than to hear that this quality, forming and adorning the soul, as whiteness doth the wall, should not be coimted righteousness. They can climb no higher than to this cogitation of man's reason, that man is righteous by his own formal righteousness, which is grace making him acceptable unto God, that is to say, charity. So to this quality cleaving unto the soul, that is to wit, charity, (which is a work after the law, for the law saitli, " thou shalt love the Lord thy God," &c.) they attribute formal righteousness, that is to say, true Christian righteousness, and they say that this righteousness is worthy of everlasting life, and he that hath it is formally righteous: and moreover he is effectually or actually righteous, because he now doth good works, whereunto everlasting life is due. — This is the opinion of the Popish schoolmen, yea, even of the best of them all.

Some others there be which are not so good, as Scotus and Occam, which said, "that for the obtaining of the grace of God, this charity infused or given of God, is not necessary: but that a man even by his own natural strength may procure this charity above all things." For so reasoneth Scotus: if a man may love a creature, a young man a maiden, a covetous man money, which are the less good, he may also love God, which is the greater good. If behave a love of the creature through his natural strength, much more hath he a love of the Creator. With this argument were all the sophisters convicted, and none of them all was able to refute it. Notwithstanding thus they reply:

The scripture compelleth us to confess, say they, that God, besides that natural love and charity which is engrafted in us (wherewith alone he is not contented) requireth also charity, which he himself giveth. And hereby they accuse God as a tyrant and a cruel exactor, who is not content that we keep and fulfil his law, but above the law (which we ourselves are able to fulfil) requireth also, that we should accomplish it with other circumstance and furniture, as apparel to the same. As if a mistress should not be contented that her cook had dressed her meat excellently well, but should chide her for that she did not prepare the same, being decked with precious apparel and adorned with a crown of gold. Now, what a mistress were this, who when her cook had done all that she was bound to do, and also exactly performed the same, would moreover require that she shoixld wear such ornaments as she could not have? Even so, what a one should God be, if he should require his law to be fulfilled of us (which notAvithstanding by our own natural strength we observe and fulfil) with such ftu'niture as we cannot have?

But here, lest they should seem to avouch contrary things, they make a distinction, and say that the law is fulfilled two manner of ways: first, according to the substance of the deed, and secondly, according to the mind of the commander. According to the substance of the deed, say they, we may fulfil all things which the law command eth, but not according to the mind of the commander, Avhich is, that God is not contented that thou hast done all things which are commanded in the law [although he can require no more of thee] but he further requireth, that thou shouldst fulfil the law in charity: not that charity which thou hast by nature, but that which is above nature and heavenly, which he himself giveth. And what is this else but to make of God a tyrant and a tormentor, which requireth that of us which we are not able to perform? And it is in a manner as much as if they should say, that the fault is not in us if we be damned, but in God, which with this circumstance requireth his law to be accomplished of us.

These things I do the more diligently repeat, that you may see how far they have strayed from the true sense of the scripture, which have said that by our own natural strength we may love God above all things, or at least by the work wrought we may deserve grace and everlasting life. And because God is not content that we fulfil the law according to the substance of the deed, but will have us also to fulfil the same according to the mind of the commander: therefore the scripture further compelleth us to have a quality above nature poured into us from above, and that is charity, which they call formal righteousness, adorning and beautifying faith, being also the cause that faith justifieth us. So faith is the body, and the shell: charity the fife, the kernel, the form and furniture. These are the monstrous dreams of the schoolmen.

But we, in the stead of this charity, do place faith, and we say, that faith apprehendeth Jesus Christ, who is the form which adorneth and furnisheth faith, as the colom* adorneth and beautifieth the wall. Christian faith, therefore, is not an idle quality or empty husk in the heart, which may be in deadly sin until charity come and quicken it: but if it be true faith, is a fiure trust and confidence in the heart, and a firm consent whereby Christ is apprehended: so that Christ is the object ot faith, y ea rather even in faith Christ himself is present. Faith therefore is a certain obscure knowledge, or rather darkness which seeth nothing; and yet Christ, apprehended by faith, sitteth in this darkness: like as God in Sinai and in the temple sat in the " midst of darkness," &c. (Exod. xix. 9. 1 Kings viii. 10.) Wherefore our formal righteousness is not charity furnishing- and beautifying faith, but it is faith itself, which is, as it were, a certain cloud in our hearts: that is to say, a stedfast trust and affiance in the thing which we see not, which is Christ • who although he be not seen at all, yet he is present.

Faith therefore justifieth, because it apprehendeth and possesseth this treasure, even Christ present. But this presence cannot be comprehended of us, because it is in darkness, as I have said. Wherefore, where assured trust and affiance of the heart is, there Christ is present, yea, even in the cloud and obscurity of faith. And this is the true formal righteousness, whereby a man is justified, and not by charity, as the Popish schoolmen do most wickedly affirm.

To conclude, like as the schoolmen say, that charity furnish^ eth and adorneth faith: so do we say, that it is Christ which fiirnisheth and adorneth faith, or rather, that he is the very form and perfection of faith. "Wlierefore Christ apprehended by faith, and dwelling in the heart, is the true Christian righteousness, for the which God counteth us righteous, and giveth us eternal life. Here is no work of the law, no charity, but a far other manner of righteousness, and a certain new world beyond and above the law. For Christ or faith is not the law, nor the work of the law. But concerning this matter, ^vhicli the schoolmen neither well understood nor taught, we intend to speak more largely hereafter. Now it shall be enough that we have shewed, that Paul speaketh not here of the ceremonial law only, but of the whole law.

Contrary to these vain trifles and doting dreams (as we have also noted before) we teach faith, and give a true rule of Christianity in this sort: first, that a man must be taught by the law to know himself, that so he may learn to say with the prophet: *' All have sinned, and have need of the glory of God." Also, " There is not one righteous, no not one: not one that understandeth, not one that seeketh after God: all have gone astray." Also, "Against thee only have I sinned." (Rom. i. 23. Psalm xiv. 3. Psal. liii. 3. Psal. li. 4.) Thus we, by a contrary way, do drive men from the merit of congruence and worthiness. Now, when a man is humbled by the law, and brought to the knowledge of himself, then foUoweth true repentance, (for true repentance beginneth at the fear and judgment of God) and he seeth himself to be so great a sinner, that he can find no means how he maybe delivered from his sins by his own strength, works or merits. Then he perceiveth well what Paul meaneth when he saith, "that man is the servant and bond-slave of sin." Also, "that God hath shut up all under sin," (Rom. vii. 14. Rom. xi. 32. Rom. iii. 19.) and that the whole world is guilty before God, &:c. then he seeth that all the divinity of the schoolmen, touching the merit of congruence and worthiness, is nothing else but mere foolishness, and that by this means the whole papacy falleth.

Here now he beginneth to sigh, and saith in this Avise: who then can give succour? For he being thus terrified with the law, utterly despaireth of his own strength: he looketh about, and sigheth for the help of a mediator and saviour. Here then Cometh in good time the healthful word of the gospel, and saith, " Son, thy sins are forgiven thee," (Matt. ix. 2.) Believe in Christ Jesus crucified for thy sins. If thou feel thy sins and the burden thereof, look not upon them in thyself, but remember that they are translated and laid upon Christ, whose stripes have made thee whole, (Isa. liii. 5.)

This is the beginning of health and salvation. By this means we are delivered from sin, justified and made inheritors of ever-. lasting life; not for our own works and deserts, but for our faith, whereby we lay hold upon Christ. Wherefore we also do acknowledge a quality and a formal righteousness of the heart: not charity (as the sophisters do) but faith, and yet so notwithstanding, that the heart must behold and apprehend nothing but Christ the Saviour. And here it is necessary that you know the true definition of Christ. The schoolmen being utterly ignorant hereof, have made Christ a judge and a tormentor, devising this fond fancy concerning the merit of congruence and worthiness.

But Christ, according to his true definition, is no lawgiver, but a forgiver of sins, and a saviour. This doth faith apprehend, and undoubtedly believe, that he hath wrought works and merits of congruence and worthiness before and after grace abundantly. For he might have satisfied for all the sins of the world by one only drop of his blood; but now he hath shed it plentifully, and hath satisfied abundantly. (Heb. ix.) "By his own blood hath he entered into the holy place once for all, and obtained eternal redemption." Also Rom. iii. and iv. " And we are justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a reconciliation \mto us, through faith in his blood." Wlierefore it is a great matter to lay hold upon Christ, by faith, bearing the sins of the world. And this faith alone is counted for righteousness.

Here is to be noted, that these three things, faith, Christ, acceptation, or imputation, must be joined together. Faith taketh hold of Christ, and hath him present, and holdeth him inclosed, a« the ring doth the precious stone. And whosoever shall be found having- this confidence in Christ apprehended in the heait, him will God account for righteous. This is the mean, and this is the merit whereby we attain the remission of sins and righteousness. " Because thou believest in me, saith the Lord, and thy faith layeth hold upon Christ, whom I have freely given unto thee, that he might be thy mediator and highpriest, therefore be thou justified and righteous." Wherefore God doth accept or account us as righteous, only for our faith in Christ.

And this acceptation, or imputation, is very necessary: first, because we are not yet perfectly righteous, "but while we remain in this life, sin dwelleth still in our flesh:" and this remnant of sin God purgeth in us. Moreover we are sometimes left of the Holy Ghost, and fall into sins, as did Petei', David, and other holy men. Notwithstanding Ave have always recourse to this article: "That our sins are covered, and that God will not lay them to our charge," (Psal. xxxii. and Rom. iv.) Not that sin \ is not in us, (as the Papists have taught, saying, that we must / be always working well until we feel that there is no guilt of sin) remaining hi us;) yea, sin is indeed always in us, and the godly do feel it, but it is covered, and is not imputed unto us of God, for Christ's sake: wKom because we do apprehend by faith, all our sins are now no sins. But where Christ and faith be not, there is no remission or covering of sins, but mere imputation of sins and condemnation. Thus will God glorify his Son, and will be glorified himself in us through him.

When we have thus taught faith in Christ, then do we teach also good works. Because thou hast laid hold upon Christ by faith, through whom thou art made righteousness, begin now to work well. Love God and thy neighbour, call upon God, give thanks unto him, praise him, confess him. These are good works indeed, which flow out of this faith, and this cheerfulness conceived in the heart, for that we have remission of sins freely by Christ.

Now what cross or affliction soever does afterwards ensue, is easily borne, and cheerfully sufi'ered, (Matt. xi. 30.) " For the yoke that Christ layeth upon us is sweet, and his burden is easy." When sin is pardoned, and the conscience dehvered from the burden and sting of sin, then may a Christian bear all things easily; because he feeleth all things within sweet and comfortable, therefore he doth and sufl'ereth all things willingly. But when a man walketh in his own righteousness, whatsoever he doth is grievous and tedious unto him, because he doth it imwillingly.

We therefore do make this definition of a Christian: that a Christian is not he which hath no sin, but he to whom God imputeth not his sin, through faith in Christ. This doctrine bring-eth great consolation to poor afflicted consciences in serious and inward terrors. It is not without good cause, therefore, ihat we do so often repeat and beat into your minds the forgiveness of sins, and imputation of righteousness for Christ's sake: also that a Christian hath nothing to do with the law and sin, especially in the time of temptation. For in that he is a Christian, he is above the law and sin. For he hath Christ the'TTord of the law present and inclosed in his heart, (as we have said), even as a ring hath a jewel or precious stone inclosed in it. Therefore when the law accuseth and sin terrifieth him, he looketh upon Christ, and when he hath apprehended him by faith, he hath present with him the conqiieror of the law, sin, death, and the devil: who reigneth and ruleth over them, so that they cannot hurt him. Wherefore a Christian man, if ye define hiiu rightly, is free from all laws, and is not subject unto any creature, either within or without: in that he is a Christian, 1 say, and not in that he is a man or a woman; that is to say, in that he hath his conscience adorned and beautified with this faith, with this great and inestimable treasure, or, as Paid saith, "this unspeakable gift," (2 Cor. ix. 15.) which cannot be magnified and praised enough, for it maketh us the children and heirs of God And by this means a Christian is greater than the whole world; for he hath such a gift, such a treasure in his heart, that although it seemeth to be but little, yet notwithstanding the smallness thereof, is greater than heaven and earth, because Clirist, which is this gift, is greater.

While this doctrine, pacifying and quieting the conscience, remaineth pure and uncorrupt. Christians are made judges over all kinds of doctrine, and are lords over the laws of the whole world. Then can they certainly judge that the Tm-k with his Alcoran is damned, because he goeth not the right way, that is, he acknowledgeth not himself to be miserable and damnable, nor apprehendeth Christ by faith, for Avhose sake he might be assured that his sins are pardoned. In like manner they boldly pronounce sentence against the Pope, that he is condemned with all his kingdom, because he so walketh and so teacheth, (with all his religious rabble of sophisters and schoolmen) that by the merit of congruence we must come to grace, and that afterward by the merit of worthiness we are received into heaven. Here, saith the Christian, this is not the right way to justify us, neither doth this way lead to heaven. For I cannot, saith he, by my works going before grace, deserve grace, nor by my works following grace, deserve eternal life; but to him that believeth, sin is pardoned, and righteousness imputed. This truth, and this confidence, maketh him the child of God, and heir of his kingdom; for in hope he possesseth already everlasting life, assured unto him by promise. Through faith in Christ therefore all things are given unto us, grace, peace, forgiveness of sins, salvation, and everlasting life, and not for the merit of congruence and worthiness.

Wherefore this doctrine of the schoobnen, with their ceremonies, masses, and infinite foundation of the papistical kingdom, are most abominable blasphemies against God, sacrileges and plain denials of Christ, as Peter hath foretold in these words: "There shall be," &c. (2 Pet. ii. 1.) As though he would say: the Lord hath redeemed and bought us with his blood, that he might justify and save us; this is the way of righteousness and salvation. But there shall come false teachers, which denying the Lord, shall blaspheme the way of truth, of righteousness, and salvation: they shall find out new ways of falsehood and destruction, and many shall follow their damnable ways. Peter, throughout this whole chapter, most lively painteth out the Papacy, which, neglecting and despising the gospel of faith in Christ, hath taught the works and traditions of men; as the merit of congruence and worthiness, the dift'erence of days, meats, vows, invocation of saints, pilgrimages, purgatory, and such like. In these fantastical opinions the Papists are so nusled, that it is impossible for them to understand one syllable of the gospel, of faith, or of Christ.

And this the thing itself doth well declare. For they take that privilege unto themselves whichbelongethunto Christ alone. He only forgiyeth sins, he only giveth righteousness and everlasting life. And they most impudently and wickedly do vaunt that they are able to obtain these things by their own merits and worthiness before and after gi*ace. This, saith Peter and the other apostles, is to bring in damnable heresies and sects of perdition. For by these means they deny Christ, tread his blood under their feet, blaspheme the Holy Ghost, and despise the grace of God. Wherefore no man can sufficiently conceive how horrible the idolatry of the Papists is. As inestimable as the gift is which is offered unto us by Christ, even so and no less abominable are these profanations of the Papists. Wherefore they ought not to be lightly esteemed or forgotten, but diligently weighed and considered. And this maketh very much also for the amplifying of the grace of God, and benefit of Christ, as by the contrary. For the more we know the profanation of the papistical mass, so much the more we abhor and detest the same, and embrace the true use of the holy communion, which the Pope hath taken away, and hath made merchandise thereof, that being bought for money, it might profit others. For he saith, that the massing priest, an apostate, denying Christ and blaspheming the Holy Ghost, standing at the altar, doth a good work, not only for huuself, but also for others, both quick and dead, and for the whole church, and that only by the work wrought, and by no other means.

Wherefore even by tliis we may plainly see the inestimable patience of God, in that he hath not long ago destroyed the whole papacy, and consumed it with fire and brimstone, as he did Sodom and Gomorrah. But now these jolly fellows go about, not only to cover, but highly to advance their impiety and filthiness. This we may in no case dissemble. We must therefore with all diligence set forth the article of justification, that, as a most clear sun, it may bring to light the darkness of their hypocrisy, and discover their filthiness and shame. For this cause we do so often repeat, and so earnestly set forth the righteousness of faith, that the adversaries may be confounded, and this article established and confirmed in our hearts. And this is a most necessary thing; for if Ave once lose this sun, we fall again into our former darkness. And most horrible it is, that the Pope should ever be able to bring this to pass in the church, that Christ shoidd be denied, trodden under foot, spit upon, blasphemed, yea, and that even by the gospel and sacraments; which he hath so darkened, and turned into such horrible abuse, that he hath made them to serve him against Christ, for the establishing and confirming of his detestable abominations. O deep darkness! O horrible wrath of God!

Verse 16. Even we, I say, have believed in Jesus Christ, that we might be

This is the true mean of becoming a Christian, even to be justified by faith in Jesus Christ, and not by the works of the law. Here we must stand, not upon the wicked gloss of the schoolmen, which say, that faith then justifieth, when charity and good works are joined withal. With this pestilent gloss the sophisters have darkened and corrupted this, and other like sentences in Paul, wherein he manifestly attributeth justification to faith only in Christ. But when a man heareth that he ought to believe in Christ, and yet notwithstanding faith justifieth not except it be formed and furnished with charity, by-and-by he falleth from faith, and thus he thinketh: If faith without charity justifieth not, then is faith in vain and unprofitable, and charity alone justifieth; for except faith be formed with charity, it is nothing.

And to confirm this pernicious and pestilent gloss, the adversaries do allege this place, (1 Cor. xiii. 1.) "Though I speak with the tongues of men and angels, and have no love, I am nothing." And this place is their brazen wall. But they are men without understanding, and therefore they can see or understand nothing in Paul: and by this false interpretation, they have not only perverted the words of Paul, but have also denied Christ, and buried all his benefits. Wherefore we must avoid this gloss as a most deadly and devilish poison, and conclude with Paul, " that we are justified, not by faith furnished with charity, but by faith only, and alone." 1 We grant that we must teach also good works and charity, I but it must be done in time and place, that is to say, when the \ question is concerning Avorks, and toucheth not this article of 'tistification. But here the question is, By what means we are justified, and attain eternal life? To this we answer, with Paul, *' that by faith only in Christ we are pronounced righteous, and not by the works of the laAv or charity:" not because we reject good works, but for that we will not suffer ourselves to be removed from this anchor-hold of our salvation, which Satan most desireth. Wherefore, since we are now in the matter of justification, we reject and condemn all good works; for this place will admit no disputation of good works. In this matter therefore we do generally cut off all laws, and all the works of the law.

But the law is good, just, and holy. True, it is. But when we are in the matter of justification, there is no time or place to speak of the law: but the question is, what Christ is, and what benefit he hath brought unto us. Christ is not the law; he is not my work, or the work of the law; he is not my charity, my obedience, my poverty; but he is the lord of life and death, a mediator, a saviour, a redeemer of those that are under the law and sin. In him we are by faith, and he in us. The bridegroom must be alone with the bride in his secret chamber, all the servants and family being put apart. But afterwards, when the door is open, and he cometh forth, then let the servants and handmaidens return, to minister unto them: then let charity do her office, and let good works be done.

We must learn therefore to discern all laws, yea, even the law of God, and all works, from the promise of the gospel, and from faith, that we may define Christ rightly. For Christ is no law, and therefore he is no exactor of the law and works, "but he is the Lamb of God, that taketh away the sins of the world," (John i. 29.) This doth faith alone lay hold of, and not charity, which notwithstanding, as a certain thankfulness, must follow faith. Wherefore victory over sin and death, salvation and everlasting life, came not by the law, nor by the works of the law, nor yet by the power of free-will, but by the Lord Jesus Christ only and alone.

Verse 16. That we might be justified by faith in Christ, and not by th* works of the law.

Paul speaketh not here of the ceremonial law only, as before we have said, but of the whole law; for the ceremonial law was as well the law of God, as the moral law. As for example, circumcision, the institation of the priesthood, the service and ceremonies of the temple, were as well commanded of God, as the ten commandments. Moreover, when Abraham was commanded to offer up his son Isaac in sacrifice, it was a law. This work of Abraham pleased God no less than other works of the ceremonial law did, and yet was he not justified by this work, but by faith; for the scripture saith: "Abraham believed God, and it was counted to him for righteousness." (Geu. xv. 6. Rom. iv. 3)

But since the revealing of Christ, say they, the ceremonial law killeth and bringeth to death. Yea, so doth the law of the ten commandments also, without faith in Christ. Moreover, there may no law be suffered to reign in the conscience, but only the law of the spirit and life, whereby we are made fi-ee in Christ from the law of the letter and of death, from the works thereof^ and from all sins: not because the law is evil, but for that it is not able to justify us: for it hath a plain contrary effect and working. It is a high and an excellent matter to be at peace Avith God, and therefore, in this case, we have need of a far other mediator than Moses or the law. Here we must be nothing at all, but only receive the treasure, which is Clmst, and apprehend him in our hearts by faith, although we feel ourselves to be never so full of sin. These words therefore of the apostle: "That we might be justified by faith, and not by the works of the law," are very effectual, and not in vain or unprofitable, as the schoolmen think, and therefore they pass them over so lightly Hitherto ye have heard the words of Paul which he spake imto Peter; wherein he hath briefly comprised the principal article of all Christian doctrine, which maketh true Christians indeed. Now he turneth to the Galatians, to whom he Avriteth, and thus he concludeth: Since it is so, that we are justified by faith in Chi-ist, then by the works of the law shall no flesh be justified.

Versb 16. Because by the deeds of the law, no flesh shall be justified.

Flesh, in Paul, doth not signify (as the schoolmen dream) manifest and gross sins, for those he useth to call by their proper names, as adidtery, fornication, uncleanness, and such like: but by flesh, Paul meaneth here, as Christ doth in the third chapter of John, " That which is born of the flesh," saith he, " is flesh." (Johniii.6.) Flesh therefore signifieth the whole nature of man, with reason and all other powers whatsoever do belong to man. This flesh, saith he, is not justified by works, no, not of the law. Flesh therefore, according to Paul, signifieth all the righteousness, wisdom, devotion, religion, understanding and will, that is possible to be in a natural man; so that if a man be never so righteous, according to reason and the law of God, yet with all this righteousness, works, merits, devotion, and religion, he is not justified.

This the Papists do not believe, but being blind and obstinate, they defend their abominations against their own conscience, and continue still in this their blasphemy, having in their mouths these execrable words: He that doth this good work, or that, deserveth forgiveness of his sins: whosoever enterethinto this or that holy order, and keepeth his rule, to him we assuredly j)romise everla&tiiig life. It cannot be uttered what a horrible blasphemy it is to attribute that to the doctrine of devils, to the decrees and ordinances of men, to the wicked traditions of the Pope, to the hypocritical works and merits of monks and friars, which Paul the apostle of Christ taketh from the law of God

For if no flesh be justified by the works of the law, much les« shall it be justified by the rules of Benedict, Francis, or Augustine, in which there is not one jot of true faith in Christ; but this oiily they teach, that whosoever keepeth these things hath life everlasting.

Wherefore I have much and often marvelled, that these sects of perdition reigning so many years in so great darkness and errors, the church could endure and continue as it hath done. Some there were whom God called by the text of the gospel and by Ijaptism. These walked in simplicity and humbleness of heart, thinking the monks and friars, and such only as were anointed of the bishops, to be religious and holy, and themselves to be profane and seculai*, and not worthy to be compared unto tliem. Wherefore they finding in themselves no good works to set against the wrath and judgment of God, did fly to the death and passion of Christ, and were saved in this simplicity.

Horrible and unspeakable is the wrath of God, in that he hath so long time punished the contempt of the gospel and Christ in the Papists, and also their ingratitude, in giving them over into a reprobate sense, insomuch that they blaspheming and denying Christ altogether as touching his office, instead of the gospel, received the execrable rules, ordinances and traditions of men, which they devoutly adored and honoured, yea, and preferred the same far above the word of God, until at length they were forbidden to marry, and were bound to that incestuous single life; wherein they were outwardly polluted and defiled with all kinds of horrible wickedness, as adultery, whoredom, uncleanness, sodomy, and such other abominations. This waa the firuit of that filthy single life.

So God punishing sin with sin, inwardly gave them over into a reprobate mind, and outwardly suffered them to fall into sucli horrible abominations, and that justly, because they blasphemed the only Son of God, in whom the Father would be glorified, and whom he delivered to death, that all which believe in him, might be saved by him, and not by their own execrable rules and orders, "Him that honoureth me," saith he, "I will honour," (1 Sam. ii. 30.) Now, God is honoured in his Son. Whoso then believeth that the Son is our mediator and saviour, he honoureth the Father, and him again doth God honour; that is to say, adorneth him with bis gifts, forgiveness of sins, righteousness, the Holy Ghost, and everlasting life. Contrariwise, " They that despise me," saith he, " shall be despised."

This is then a general conclusion': " by the deeds of the law no flesh shall be justified." The law of God is greater than the whole world, for it comprehendeth all men, and the works of the law do far excel even the most glorious will-workers of all the merit-mongers; and yet Paul saith, "that neither the law, nor *l»e works of the law, do justify." Therefore we conclude with

Paul, " that faith only justifieth." This proposition he goeUi about to confirm in this manner.

Verse 17. If then while we seek to be made righteous by Christ, we ourselves are found sinners, is Christ therefore the minister of sin? God forbid.

If this be true, saith he, that we are justified by Christ, then is it impossible that Ave should be sinners, or should be justified by the law. On the contrary, if this be not true, but that we must be justified by the law, and the works of the law, it is then impossible that we should be justified by Christ. One of these two must needs be false. Either we are not justified by Christ, or we are not justified by the law. But the truth is, that we are

Sstified by Christ: therefore we are not justified by the law. e reasoneth therefore after this manner: " If then while we seek to be made righteous by Christ, &c." That is, if we seek to be justified by Christ, and so being justified are yet found sinners, having need of the law to justify us, being sinners: if we have need, I say, of the observation of the law to justify us, 80 that they which are righteous in Christ are not righteous, but have yet need of the law to justify them: or if he that is justified by Christ, must yet further be justified by the law, then is Christ nothing else but a lawgiver, and a minister of sin. Therefore he that is justified and holy in Christ, is not justified or holy, but hath yet need of the righteousness and holiness of the law.

But we are indeed justified and made righteous in Christ; for the truth of the gospel teachcth us, that a man is not justified in the laAv, but in Christ. Now, if they which are justified in Christ, are yet found sinners, that is, do yet still belong to the law, and are under the law (as the false apostles teach) then are they not vet justified; for the law accuseth them, and sheweth them to be yet sinners, and requireth of them the works of the law, as necessary to their justification. Therefore they that are justified in Christ, are not justified; and so it foUoweth, that Christ is not a justifier, but a minister of the law.

With these wards' he vehemently chargeth the false apostles and all merit-mongers, that they pervert all together; for they make of the law grace, and of grace the law; of Moses Christ, and of Christ Moses. For they teach, that besides Christ, and all the righteousness of Christ, the observance of the law is necessary to justification. And thus we see, that by their intolerable perverseness, they make the law Christ; for by this means they attribute that to the law, which properly belongeth unto Christ. If thou do the works of the law, say they, thou shalt be saved; but if thou do them not, thou shalt not be justified, although thou do believe in Christ ever so much. Now, if it be so, that Christ justifieth not, but is the minister of sin (as it needs must follow by their doctrine) then is Christ the law; for we have nothing else of him, seeing he teacheth that we are sinners, than that we have by the law. So Christ bemg the minister of sin, sendeth us to the law and lo Moses, as to our justifier.

It cannot be, therefore, but that the Papists, and all such as are ignorant of the righteousness of Christ, or have not the true knowledge thereof, must needs make of Christ Moses and the law, and of the law Christ. For thus they teach: it is true, say they, that faith in Christ jus tifieth, but withal we must needs keep the commandments of God. For it is written, " If thou ivilt enter into life, keep the commandments," (Matt. xix. 17.) Here, even at the first dash, Christ is denied, and faith abolished, because that is attributed to the commandments of God, or to the law, which belongeth to Christ alone. For Christ, according to his true definition, is a justifier and a redeemer from sins. If I attribute this to the law, then is the law my justifier, delivering me from my sins, because I do the works thereof; and so now the law is Christ, and Christ utterly loseth his name, his office, and glory, and is nothing else but a minister of the law, reproving, terrifying, presenting and sending the sinner to another that may justify him; which is the proper office of the law.

But the proper office of Christ is, after the law hath pronounced a man to be guilty, to raise him up again, and to loose him from his sins, if he believe the gospel. For to all that do believe, " Christ is the end and the foil finishing of the law unto righteousness: he is the Lamb of God that taketh away the sins of the world," (Rom. x. 4. John. i. 29.) But the Papists and Anabaptists, because they understand not this doctrine, do turn all clean contrary, making of Christ Moses, and of Moses Christ. And this is indeed (although they will say otherwise) their principal proposition: that Christ is Moses. Moreover, they deride us, because we do diligently teach, and so earnestly require faith. Ha, ha, say they, faith, faith: wait thou the time until thou come to heaven by faith. Nay, thou must strive to do greater and weightier matters. Thou must fulfil the law, according to that saying: "Do this and thou shalt live," (Luke x. 28.) Faith, which ye so highly extol, does nothing else but make men careless, idle and negligent. Thus are they become nothing else but ministers of the law and law-workers, calHng back the people from baptism, faith, the promises of Clu'ist, to the law and works, turning grace into the law, and the law into grace.

Who would ever believe that these things could so easily be confounded and mingled together? There is no man so insensible, which doth not perceive this distinction of the law and ^race to be most plain and manifest. For the very nature and signification of the words maketh this distinction and difference. For who understandeth not that these words, law and grace, do differ in name and signification? Wherefore it is a monstrous thing that, this distinction being so plain, the adversaries should be so devilish and perverse, as to mingle together the law and grace, and to transform Christ into Moses. Therefore I oftentimes say, that this doctrine of faith is very plain, and that every man may easily imderstand this distinction of the law and grace, as touching the words, but as touching the use and practice, it is very hard.

The pope and his school-doctors do plainly confess, that the law and grace are diverse and distinct things, and yet, when they come to the use and practice thereof, they teach clean contrary. Faith in Christ, say they, whether it be gotten by the strength, operation and qualities of nature, or whether it be faith infused and poured into us of God, yet is it but a dead faith, if charity be not joined therewith. Where is now the distinction and difference of the law and grace? Indeed, they do distinguish them in name, but in effect they call them charity. Thus do all they which do straightly require the observation of the law, and attribute justification to the law and works. Wherefore, whosoever doth not perfectly understand the article of justification, must needs confound and mingle the law and grace together.

Let every man therefore diligently learn, above all things, to put a difference between the law and grace in deed and in practice: not in words only, as the pope and the fantastical anabaptists do: who, as touching the words, do confess that they are two distinct things: but in very deed (as I have said) they confound and mingle them together, for they will not grant that faith justifieth without works. If this be true, then Christ profiteth me nothing. For though my faith be never so perfect, yet after their opinion, if this faith be without charity, I am not justified. And thus Christ apprehended by faith is not ajustifier, grace profiteth nothing, neither can faith be true laith without charity.

With this doctrine these lying spirits and sects of perdition do darken and deface the benefit of Christ at this day: they take aAvay from him the glory of a justifier, and make him a minister of sin. They are in all things like to the false apostles. For even as they throughout all the churches did require circumcision and the observation of the law besides faith in Christ, insomuch that, without circumcision and the keeping of the law, they denied the justification of faith, (" for except ye be circimacised," said they, " after the law of Moses, ye cannot be saved;") even so at this day, these strait exactors of the law, besides the righteousness of faith, do require the keeping of the commandments of God, according to that saying: "Do this and thou shalt live." Also, " If thou wilt enter into life, keep the commandments," (Luke x. 28. Matt. xix. 17.) Wherefore there is not one among them, be he never so wise, that understandeth the difference between the law and grace.. But we put a difference, and say that we do not here dispute I whether we ought to do good works: whether the law be good, I holy and just: whether it ought to be kept or no? for this is another manner of question. But our qu»»stion is concerning iustification, and whether the law do justify or no? Tliis the adversaries will not hear; they will not answer to this question, nor make any distinction as we do; hut only cry out, that good works ought to be done, that the law ought to be observed. \ We know that well enough. But because these are divers dis-'^ tinct matters, we will not suffer them to be mingled together. That good works ought to be done, we will hereafter declare them when time shall serve. But since we are now on the matter of justification, we set aside here all good works, for the which the adversaries do so earnestly strive, ascribing unto them wholly the office of justifying: which is to take from Christ his glory, arid to ascribe the same unto works.

Wherefore this is a sti'ong argument, which I have oftentimes used to my great comfort: "If then while we seek to be made righteous by Christ," &c. As though Paul should say; if we, being justified by Christ, are comited yet as not justified and righteous, but as sinners which are yet to be justified by the law, then may we not seek justification in Christ, but in the law. But if justification cometh by the law, then cometh it not by grace. Now if justification cometh not by grace, but by the law, what hath Christ done and wrought by his death, by his preaching, by his victory which he hath obtained over the law, sin, and death, and by sending the Holy Ghost? We must conclude, therefore, that either we are justified by Christ, or else that we are made sinners, culpable and guilty through him. But if the law do justify, then can it not be avoided, but needs it must follow, that we are made sinners through Christ, and so Christ is a minister of sin. The case standing thus, let us then set down this proposition; every one that belie veth in the Lord Jesus Christ is a sinner, and is guilty of eternal death, and if he fly not unto the law, doing the works thereof, he shall not be saved.

The holy scripture, especially the New Testament, maketh often mention of faith in Christ, and highly advanceth the same; which saith, " that whosoever believeth in him is saved, perisheth not, is not judged, is not confounded, hath eternal life," &c. (John iii. 16. John v. 24.) But contrariwise they say, he that beheveth in him is condemned, &c. because he hath laith without works, which doth condemn. Thus do they pervert all things, making of Christ a destroyer and a murderer, and of Moses a saviour. And is not this a horrible blasphemy, so to teach, that by doing good works thou shalt b 3 made worthy of eternal life; but by beheving in Christ thou shalt be made culpable and guilty of eternal death! That the law being kept and accomplished saveth, and faith in Christ condemneth?

The self-same words, I grant, the adversaries do not use: but in very deed, such is their doctrine. For faith infused, say they, Avhich properly they call faith in Christ, doth not make us free from sin, but that faith which is furnished with charity.

Hereof it foUoweth, that faith in Christ, without the law, saveth as not. This is plainly to ajftirm, that Christ leaveth us in our sins, and in the wrath of God, and maketh us guilty of eternal death. On the other side, if thou keep the laAv, and do the works thereof, then faith justifieth thee, because it hath works, without the which faith availeth nothing-. Therefore works justify, and not faith. O horrible impiety! What pernicious and cursed doctrine is this?

Paul therefore groundeth his argument upon an impossibility and a sufficient division. If we being justified in Christ, are yet found sinners, and cannot be justified but by another mean than Christ, that is, to wit, by the law, then cannot Christ justify us, but he only accuseth and condemneth us; and so consequently it foUoweth, that Christ died in vain, and these with other like places are false. " Behold the Lamb of God, that taketh away the sins of the world." Also, " He that believeth in him hath everlasting life," (Johni. 29. iii. 16.) Yea, the whole scripture is false, which beareth witness that Christ isthe justifierand saviour of the world. For if we be found sinners after that we be justified by Christ, it foUoweth of necessity, that they which fulfil the law are justified without Christ. If this be true, then are we either Turks, or Jews, or Tartarians, professing the name and word of God in outward shew, but in deed and verity utterly denying Christ and his word. It is great impiety therefore to affirm that faith, except it be formed with charity, justifieth not. But if the adversaries will needs defend this doctrine, why do they not then reject faith in Christ altogether: especially seeing they make nothing else of it but a vain quality in the soul, which without charity availeth nothing? Why do they not say in plain words, that works do justify and not faith? Yea, why do they not generally deny not only Paul, but also the whole gospel; as in very deed they do, which attribute righteousness to works, and not to faith alone? For if faith and works together do justify, then is the disputation of Paul altogether false, which plainly })ronounceth, " that a man is not justified by the deeds of the aw, but by faith alone in Jesus Christ."

This is a kind of speech used of the Hebrews, which Paul in 2 Cor. iii. doth also use: where he most divinely and plainly speaketh of these two ministers: to wit, of the letter and the spirit of the law and grace, or of death and life. And he saith, " That Moses the minister of the law, hath the minister of sin," as he calleth it, " of wrath, death, and condemnation." For Paul is woiit to give reproachful names unto the law, and amongst all the apostles he only useth this manner of speech: the other do not so speak. And very necessary it is, that such as are studious of the holy scripture should understand this manner of speech used of the apostle.

Now a minister of sin is nothing else but a lawgiver, or a schoolmaster of the law, which teacheth good works and charity, and that a man must suffer the cross and afflictions, and follow the example of Christ and of the saints. He that teacheth and requireth this, is a minister of the law, of sin, wrath and of death: for by this doctrine he doth nothing else but terrify and afflict men's consciences, and shut them under sin. For it is impossible for the nature of man to accomplish the law: yea, in those that are justified and have tlie Holy Ghost, the law of the members fighteth against the law of the mind, { Rom. vii. 23.) What will it not then do in the wicked which have not the Holy Ghost? Wlierefore he that teacheth that righteousness Cometh by the law, doth not understand what he saith or what he affii'meth, and much less doth he keep the law, but rather he deceiveth himself and others, and layeth upon them such a burden as they are not able to bear, requiring and teaching impossible things, and at the last he bringeth himself and his disciples unto desperation.

The right use and end therefore of the law is, to accuse and condemn as guilty such as live in security, that they may see themselves to be in danger of sin, wrath, and death eternal, that so they may be terrified and brought even to the brink of desperation, trembling and quaking at the falling of a leaf; and in that they are such, they are under the law. For the law requireth'per&ct obedience unto God, and condemneth aU those that do not accomplish the same. Now, it is certain, that there is no man living which is able to perform this obedience: which notwithstanding God straitly requireth of us. The law therefore justifieth not, but condemneth, according to that saying, " Cursed is he that abideth not in all things that are written in this book." (Deut. xxvii. 26. Gal. iii. 10.) Therefore he that teacheth the law is the minister of the law.

Wherefore it is not without good cause, that Paul, in 2 Cor. iii. calleth the minister of the law, the minister of sin: for the law sheweth and uttereth sin, which without the law is dead. Now the knowledge of sin (I speak not here of that speculative knowledge of hypocrites, but of a true knowledge, by the which we see the wrath of God against sin, and feel a true taste of death) terrifieth the heart, driveth down to desperation, kiUeth and destroyeth, (Rom. vii.) Wherefore these schoolmasters of the law ana works are called in the scripture oppressors and tyrants. For as the taskmasters in Egypt did oppress the children of Israel (Exod. v.) with corporal servitude, so do these lawgivers and taskmasters drive men into spiritual and most miserable bondage of soul, and at length bring them to desperation and utter destruction. These do neither know themselves nor the force of the law; neither is it possible for them to have quietness and peace of conscience in great and inward terrors, and in the agony of death, yea, though they hav e observed the law, loved their neighbours, done many good works, and suffered great afflictions; for the law always terrifieth and accuseth, saying, thou never didst accomplish all that is commanded in the law; but accursed is he that hath not done all things contained therein. Wherefore these terrors remain still in the conscience, and increase more and more. And if such schoolmasters of the law be not raised up by faith and the righteousness of Christ, they are driven down headlong to desperation.

This also was notably figured when the law was given, as we may see in the 19th and 20th of Exodus. Moses brought the people out of the tents to meet with the Lord, that they might hear him speak unto them out of the dark cloud. Then the people being astonished and trembling for fear, fled back (which a little before had promised to do all that God had commanded) and standing aloof, off, said unto Moses: " Who can abide to see the fire, and to hear the thunderings and noise of the trumpet? Talk thou with us, and we will hear thee: but let not God talk with us, lest we die." So the proper office of the law is to lead us out of our tents and tabernacles, that is to say, from the quietness and security wherein we dwell, and from trusting in ourselves, and to bring us before the presence of God, to reveal his wrath unto us, and to set before us our sins. Here the conscience feeleth that it hath not satisfied the law, neither is it able to satisfy it, nor to bear the Avrath of God, which the law revealeth when it bringeth us forth after this manner before the presence of God; that is to say, when it feareth us, accuseth us, and setteth before us our sins. Here it is impossible that we should be able to stand: and therefore, being thoroughly afraid, we fly, and we cry out with the children of Israel, " We shall die, we shall die: let not the Lord speak unto us, but speak thou unto us," &c.

He then which teacheth that faith in Christ justifieth not without the observation of the law, maketh Christ a minister of sin, that is to say, a schoolmaster of the law, which teacheth the self-same doctrine that Moses did. By this means Christ is no saviour, no giver of grace, but a cruel tyrant, who requireth such things (as Moses did) which no man is able to perform. See how all the merit-mongers do take Christ to be but a new lawgiver, and the gospel to be nothing else but a certain book which containeth new laws concerning works, as the Turks dream of their Alcoran. But as touching laws there is enough in Moses. The gospel then is a preaching of Christ, which forgiveth sins, ffiveth grace, justifieth and saveth siimers. Now, whereas there ■Sre commandments found in the gospel, they are not the gospel, but expositions of the law, and matters depending upon the gospel.

To conclude, if the law be the ministry of sin, then it is also the ministry of wrath and of death. For as the law revealeth sin, 80 doth it terrify a man, it sheweth unto him his sin and the wrath of God, and striketh into him a terror of death and damnation. For this the conscience by-and-hy gathereth: thou hast not kept the commandments of God, therefore is God angry with thee. If he be angry with thee, he will destroy and condemn thee for ever. And it thinketh this to be an infallible consequence: I have sinned, therefore I must die. And so it folio weth, that the ministry of sin, is the ministry of wrath and condemnation. For after that sin is revealed, by-and-by ensueth the wrath of God, death, and damnation. And hereof it cometh, that many which are not able to bear the judgment and wrath of God, wliich the law setteth before their eyes, do kill, hang, or drown themselves.

As though he would say, Christ is not the minister of sin, but the giver of righteousness and eternal life. Wherefore Paul separateth Moses far from Christ. Let Moses then tarry on the earth; let him be the schoolmaster of the letter, and exactor of the law: let him torment and crucify sinners. But the believers, saith Paid, have another schoolmaster in their conscience: not Moses, but Christ, which hath abolished the law and sin, hath overcome the wrath of God, and destroyed death. He biddeth us that labour and are oppressed with all manner of calamities, to come unto him. Therefore ivhen ye fly unto him, Moses with his law vanishes away, (Deut. xxxiii. 4.) so that his sepulchre can no where be seen, sin and death can hurt us no more. For Christ our instructor is Lord over the law, sin, and death; so that they which believe in him, are delivered from the same. It is therefore the proper office of Christ to deliver from sin and death; and this Paul teacheth and repeateth every where.

We are condemned and killed by the law, but by Christ we ai*e justified and restored to life. The law astonisheth us, and driveth us from God: but Christ reconcileth us to God, and maketh for us an entrance, that we may boldly come unto him. " For he is the I-ramb of God, that hath taken away the sins of the world." Now, if the sin of the world be taken away, then is it taken away from me also, which do believe in him. If sin be taken away, then is the wrath of God, death, and damnation taken away also. And in the place of sin succeedeth righteousness; in the place of Avrath, reconciliation and grace; in the place of death, life; and in the place of damnation, salvation. Let us learn to practise this distinction, not in words only, but in life and lively experience, and with an inward feeling. For where Christ is, there must needs be joy of heart and peace of conscience: for Christ is our reconciUation, righteousness, peace, life, and salvation. Briefly, whatsoever the poor afllicted conscience desireth, it findeth in Christ abundantly. Now Paul goeth about to amplify this argument, and to persuade as followeth.

Verse 18. For if I build again the things that I have destroyed, 1 make myself a trespasser.

As if he should say: I have not preached to this end, that I might build again those things which I once destroyed. For if I should so do, I should not only labour in vain, but should make myself also a transgressor, and overthrow aU together, as the false apostles do; that is to say, of grace, and of Christ, I should again make the law and Moses: and contrariwise, of the law and Moses, I should make grace and Christ. Now, by the ministry of the gospel, I have abolished sin, heaviness of heart, wrath and death. For thus have I taught: Thy conscience, O man, is subject to the law, sin, and death; from which thou canst not be delivered either bym<>,n or angels. But now cometh the gospel, and preacheth unto thee remission of sin by Jesus Christ, who hath abolished the law, and hath destroyed sin and death: believe in him: so shalt thou be delivered from the curse of the law, and from the tyranny of sin and death: thou shalt become righteous, and have eternal life.

Behold how I have destroyed the law, by the preaching of the gospel, to the end that it should not reign in the conscience any more. For when the new guest Christ Jesus cometh into the new house, there to dwell alone, Moses the old inhabiter must give place unto him, and depart some whither else. Also where Christ the newguestiscome to dwell, there can sin, wrath, and death have no place: but there now dwelleth mere grace, righteousness, joy, life, true affiance and trust in the Father, now pacified and reconciled unto us, gracious, long-suffering, and full of mercy, for his Son Christ's sake. Should I then, driving out Christ, and destroying his kingdom, which I have planted through the preaching of the gospel, now build up again the law, and set up the kmgdom of Moses? Indeed this should I do, if I should teach circumcision and the observation of the law to be necessary to salvation, as the false apostles do: and by this means, in the stead of righteousness and life, I should restore again sin and death. For the law doth nothing else but utter sin, proem'e God's wrath, kill and destroy.

What are the Papists (I pray you) yea, the best of them all, but destroyers of the kingdom of Christ, and builders up of the kingdom of the devil and of sin, of wrath and eternal death? Yea, they destroy the church, which is God's building, not by the law of Moses, as did the false apostles, but by men's traditions and doctrines of devils. And even so the fantastical heads which are at this day, and shall come after us, do destroy and shall destroy those things which we have built; do build, and shall build up again those things which we have destroyed.

But we by the grace of Christ holding the article of justification, do assm-edly know that we are justified and reputed righteous before God by faith only in Christ. Therefore we do not mingle the law nnd grace, faith and works together: but wo separate them far asunder. And this distinction or difference between the law and grace, let every true Clii-istian mark diligently, and let him suffer the same to take place, not in letters and syllables, but in practice and inward experience: so that when he heareth that good works ought to be done, and that the example of Christ is to be followed, he may be able to judge rightlv, and say. Well, all these things will I gladly do. What then followeth? Thou shalt then be saved and obtain everlasting life. Nay, not so. I grant indeed, that I ought to do good works, patiently to suffer troubles and afflictions, and to shed my blood also, if need be, for Christ's cause: but yet am I not j ustified, neither do I obtain salvation thereby.

We must not therefore draw good works into the article of justification as the monks have done, which say, that not only good works, but also the punishment and torments which malefactors suffer for their wicked deeds do deserve everlasting life. For thus they comfort them, when they are brought to the gallows, or place of execution: thou must suffer willingly and patiently this shameful death: which if thou do, thou shalt deserve remission of thy sins and everlasting hfe. What a horrible thing is this, that a wretched thief, a murderer, a robber, should be so miserably seduced in that extreme anguish and distress, that even at the very point of death, when he is now ready to be hanged, or to have his head cut off, he should refuse the gospel and sAveet promises in Christ, which are only able to bring comfort and salvation, and should be commanded to hope for pardon of his sins, if he wiUingly and patiently endure this opprobrious death which he suffereth for his mischievous deeds? What is this else but to heap upon him which is already most miserably afflicted, extreme perdition and destruction, and through a false conscience in his own death, to shew him the readv way to hell?

Hereby these hypocrites do plainly declare, that they neither teach nor understand one letter or syllable concerning grace, the gospel, or Christ. They retain only in outward shew the name of the gospel and of Christ, that they may beguile the hearts of the people. Notwithstanding they denying and rejecting Christ indeed, do attribute more to the traditions of men, than to the gospel of Christ. Which thing to be true, so many kinds of false worships, so many religious orders, so many ceremonies, and so many will- workers do plainly witness: all which things were instituted as available to deserve grace, righteousness and everlasting life. Ifk their confessions they make no mention of faith or the merit of Christ, but they teach and set forth the satisfactions and merits of men, as it may plainly appear in this form of absolution ( I speak nothing here of other matters) which the monks used among themselves, yea, and such as would be counted more devout and more religious than others: which I think good here to set down, that our posterity may see how great and how horrible the kingdom of the pope is.

God forgive thee, my brother. The merit of the passion of our Lord Jesus Christ, and of blessed S. Mary, always a virgin, and of all the saints: the merit of thine order, the straitness of thy religio^i, the humility of thy confession, the contrition of thy heart, the good works which thou hast done and shalt do for the love of our Lord Jesus Christ, be unto thee available for the remission of thy sins, the increase of desert and grace, and the reward of everlasting life. Amen.

Ye hear the merit of Christ mentioned in these words: but if ye weigh them well, ye shall perceive that Christ is there altogether unprofitable, and that the glory and name of ajustifier and saviour is quite taken from him, and given to monkish merits. Is not this to take the name of God in vain? Is not this to confess Christ in words, and in very deed to deny his power, and blaspheme his name? I myself also was once entangled with this error: I thought Christ to be a judge (although I confessed with my mouth that he suffered and died for man's redemption) and ought to be pacified by the observation of my rule and ordei*. Therefore, when I prayed, or when I said mass, I used to add this in the end: O Lord Jesus, I come unto thee, and I pray thee that these burdens and this straitness of my rule and religion may be a full recompence for all my sins. But now I give thanks unto God the Father of all mercies, which hath called me out of darkness unto the light of his glorious gospel, and hath given unto me plentiful knoAvledge of Christ Jesus my Lord: for whose sake I count all things to be but loss, yea, I esteem them but as dung, that I may gain Christ, and that I may be found in him, not having mine own righteousness out of the rule of Augustine, but that righteousness which cometh by faith in Christ: imto whom, with the Father and the Holy Ghost, be praise and glory, world without end. Amen.

We conclude therefore Avith Paul, "that we are justified by 5 faith only in Christ, without the law." Noav after that a man is jjonce iustified, and possesseth Christ by faith, and knoweth that «_ II he is his righteousness and life, doubtless he will not be idle, but * * 1 1 as a good tree he will bring forth good fruits. For the believing man hath the Holy Ghost, and where the Holy Ghost dwelleth,;; he will not suffer a man to be idle, but stirreth him up to all /) exercises of piety and godliness, and of true religion, to the love ■' of God, to the patient suffering of afflictions, to prayer, to thanksgiving, to the exercise of charity towards all men. V" Hitherto we have handled the first argument, Avherein Paul ■x^ I contend eth that either we cannot be justified hy the law, or else •M iKl that Christ must needs be the minister of sin. But this is im- / possible: wherefore we conclude, that justification cometh not by the law. Of this place we have largely intreated, as it is well worthy, and yet can it not be taught and beaten into men's heads sufficiently.

Verse 19. For I through the law am dead to the law, that I might live unto

These are marvellous words, and unknown kinds of speech, which man's reason can in no wiso understand. And although they be but few, yet are they uttered with great zeal and vehemency of spirit, and as it were in great displeasure. As if he should say, why do ye boast so much of the law? Whereof, in this case, I will be ignorant. But if ye will needs have the law, I also have the law. Wherefore, as though he were moved through indignation of the Holy Ghost, he calleth grace itself the law, giving a new name to the effect and working of grace, in contempt of the law of Moses and the false apostles, which contended that the law was necessary to justification: and so he setteth the law against the law. And this is a sweet kind of speech, and full of consolation, when in the scriptures, and specially in Paul, the law is set against the law, sin against sin, death against death, captivity against captivity, hell against hell, the altar against the altar, the lamb against the lamb, the passover against the passover.

In the eighth to the Romans it is said, " For sin he condemned sin." Psal. Ixviii. Eph. iv. " He hath led captivity captive." Hos. xiii. " O death, I will be thy death: O hell, I will be thy destruction." So he saith here, that through the law he is dead to the law. As if he said: the law of Moses accuseth and conderaneth me: but against that accusing and condemning law, I have another law, which is grace and liberty, (James i. 25.) This law accuseth the accusing law, and condemneth the condemning law. So death killed death; but this killing death is life itself. But it is called the death of death, by a vehement indignation of spirit against death. So righteousness taketh the name of sin, because it condemneth sin, and this condemning of sin is true righteousness.

And here Paul seemeth to be a heretic; yea, of all heretics the greatest, and his heresy is strange and monstrous. For he saith, " That he being dead to the law, liveth to God." The false apostles taught this doctrine: Except thou live to the law, thou art dead to God; that is to say, unless thou live after the law, thou art dead before God. But Paul saith quite contrary: "Except thou be dead to the law, thou canst not live to God." The doctrine of our adversaries at this day, is like to the doctrine of the false apostles of that time. If thou wilt live to God, say they, live to the law, or after the law. But contrariwise we say; if thou wilt live to God, thou must be utterly dead to the law. Man's reason and wisdom understandeth not this doctrine: Aerefore it teacheth always the contrary: that is, if thou wilt live unto God, thovx must keep the law: for it Is written, "Do this and thou shalt live." And this is a special principle amongst all the popish divines: he that liveth after the law, liveth unto God. Paul saith the contrary: that is, we cannot live unto God, unless we be thoroughly dead to the law. Wherefore we must mount up to this heaverily altitude, that we may be assured, that we are far above the law, yea, that we are utterly dead unto the law. Now, if we be dead unto the law, then hath the law no power over us, like as it hath no power over Christ, who hath delivered us from the same, that we might live unto God. All these things tend to this end, to prove that we are not justified by the law, but by faith only in Jesus Christ.

And here Paul speaketh not of the ceremonial law only (as before we have declared more at large) but of the whole law, whether it be ceremonial or moral, which to a Christian is utterly abrogated, for he is dead unto it: not that the law is utterly taken away; nay, it remaineth, liveth, and reigneth still in the wicked. But a godly man is dead unto the law, like as he is dead unto sin, the devil, death, and hell; which notwithstanding do still remain, and the world with all the wicked shall still abide in them. Wherefore when the Papist understandeth that the ceremonial law only is abolished, understand thou, that Paul and eveiy Christian is dead to the law, and yet the whole remaineth still. As for example: Christ rising from death is free from the grave, and yet the grave remaineth still. Peter is delivered from the prison, the sick of the palsy from his bed, the young man from his coffin, the maiden from her couch, and yet the prison, the bed, the coffin, the couch do remain still. Even so the law is abolished when I am not subject unto it, the law is dead when I am dead unto it, and yet it remaineth still. But because I am dead unto it by another law, therefore it is dead also unto me; as the grave of Christ, the prison of Peter, the couch of the maiden, &c. do still remain: and yet Christ by his resurrection is dead unto the grave, Peter by his deliverance is freed from the prison, and the maid through life is delivered from the couch.; j Wherefore these words: "I am dead to the law," are very I j effectual. For he saith not: I am free from the law for a time, I or I am lord over the law: but simply I am dead to the law; that is to say, I have nothing to do with the law. Paul could have uttered nothing more effectual against the righteousness of the law, than to say: I am dead to the law, that is, I care nothing at all for the law: therefore I am not justified by it.

Now, to die to the law, is, not to be bound to the law, but to be free from the law, and not to know it. Therefore let him that will live to God, endeavour that he may be found without the law, and let him come out of the grave with Christ. The soldiers were astonished when Christ was risen out of the giave: and they also which saw the maiden raised up from death to life.

were amazed. So man's reason and wisdom is astonished, and oecometh foolish, when it heareth that we are not justified, except we be dead to the law: for it is not able to reach unto this mystery. But we know that when we apprehend Christ by faith inwardly in conscience, we enter into a certain new law, which swalloweth up the old law that held us captive. As the grave in which Christ lay dead, after that he was risen again, was void and empty, and Christ vanished away: so when I believe in Christ, I rise again with him, and die to my grave, that is to say, the law, which held me captive: so that now the law is void, and I am escaped out of my prison and grave, that is to say, the law. Wherefore the law hath no right to accuse me, or to hold me any longer, for I am risen again.

It is necessary that men's consciences sho^dd be diligently instructed, that they may well understand the difference between the righteousness of the law and grace. The righteousness of grace, or the liberty of conscience, doth in no wise pertain to the flesh. Fop the flesh may not be at liberty, but must remain in the grave, the prison, the couch: it must be in subjection to the law, and exercised by the Egyptians. But the Christian conscience must be dead to the law, that is to say, free from the law, and must have nothing at all to do with it. It is good to know this: for it helpeth very much to the comforting of poor afflicted consciences. Wherefore, when you see a man terrified and cast down with the sense and feeling of his sin, say unto him: Brother, thou dost not rightly distinguish. Thou placest the laAV in thy conscience, which should be placed in the flesh. Awake, arise up, and remember that thou must believe in Christ, the conqueror of the law and sin. W^ith this faith thou shalt mount up above and beyond the laAV, into that heaven of grace where is no law nor sin. And albeit the law and sin do still remain, yet they pertain nothing to thee: for thou art dead to the law and sin.

This is easily said, but blessed is he which knoweth how to lay sure hold on these things in time of distress; that is, which can say, when sin overweigheth him, and the law accuseth him: what is this to me, oh law, that thou accusest me, and sayest that I have committed many sins? Indeed I grant that I have committed many sins, yea, and yet still do commit sins daily without number. This toucheth me nothing: I am now deaf, and cannot hear; therefore thou talkest to me in vain, for I am dead unto thee. But if thou wilt needs dispute with me as touching my sins, get thee to my flesh and members, my servants: teach them, exercise and crucify them: but trouble not me, not me. Conscience, I say, which am a lady and a queen, and have nothing to do with thee; for I am dead to thee, and now I live to Christ, with Avhom I am under another law, to wit, the law of grace, which ruleth over sin and the law. By what means? By faith in Christ, as Paul declareth hereafter.

But this seemeth a strang-e and wonderful delinition, that to live to the law, is to die to God: and to die to the law, is to live to God. — These two propositions are clean contrary to reason, and therefore no crafty sophister or law-worker can understand them. But learn thou the true understanding thereof. He that liveth to the law, that is, seeketh to be justified by the works of the law, is and remaineth a sinner: therefore he is dead and condemned. For the law cannot justify and save him, but accuseth, terrifieth, and killeth him. Therefore, to live unto the law, is to die unto God: and contrariwise, to die to the law, is to live unto God. Wherefore if thou wilt live unto God, thou must die to the law: but if thou wilt hve to the laAv, thou shalt die to God. Now to live unto God, is to be justified by grace or by faith, for Christ's sake, without the law and works.

This is then the proper and true definition of a Christian: that he is the child of grace and remission of sins, because he is under no law, but is above the law, sin, death, and hell. And even as Christ is free from the grave, and Peter from the prison, so is a Christian free li'om the law. And such a respect there is between the justified conscience and the law, as is between Christ raised up from the grave, and the grave: and as is between Peter delivered from the prison, and the prison. And like as Christ by his death and resurrection is dead to the grave, so that it hath now no power over him, nor is able any longer to hold him, but the stone being rolled away, (Matt, xxviii.) the seals broken, and the keepers astonished, he riseth again, and goeth away without any let; and as Peter by his deliverance is freed from the prison, and goeth whither he will; even so the conscience by grace is delivered from the law. So is every one that is boni of the spirit. But the flesh knoweth not from whence this cometh, nor whither it goeth, for it cannot judge but after the law. But on the contrary, the spirit saith: let the law accuse me, let sin and death terrify me never so much, yet I do not therefore despair: for I have the law against the law, sin against sin, and death against death.

Therefore, when I feel the remorse and sting of conscience for sin, I behold that brazen serpent Christ hanging upon the cross. There I find another sin against my sin which accuseth and devoureth me. Now, this other sin, namely in the flesh of Christ, which taketh away the sins of the world, is almighty, it condemneth and swalloweth up my sin. — So my sin is condemned by sin, that is, by Christ crucified: " who is made sin for us, that we might be made the righteousness of God through him," (2 Cor. v. 21.) In like manner I find death in my flesh, which afilicteth and killeth me: but I have in me a contrary death, which is the death of death: for this death crucifieth and swalloweth up my death.

Tl>ese things be not done by the law or works, but by Christ crucified: upon whose shoulders lie all the evils and miseries of mankind, the law, sin, death, the devil, and hell: and all these do die in him, for by his death he hath killed them. But we must receive the benefit of Christ with a sure faith. For like as neither the law nor any work thereof is oftered unto us, but Christ alone: so nothing is required of us but faith alone, whereby we apprehend Christ, and believe that our sins and our death are condemned and abolished in the sin and death of Christ.

Thus have we always most certain and sure arguments which necessarily conclude that justification cometh by faith alone. For how should the law and works avail to justification, seeing that Paul is so earnest both against the law and works, and saith plainly, that we must b& dead to the law, if Ave will live to God. But if we be dead to the law, and the law be dead to us, then hath it nothing to do Avith us. How then should it avail any thing at all to our justification? Wherefore we must needs say, that we be justified by grace alone, or by faith alone in Christ, without the law and works.

This the blind sophisters do not understand, and therefore they dream that faith justifieth not, except it do the works of charity. By this means faith which believeth in Christ, becometh unprofitable and of none effect: for the virtue of justifying is taken from it, except it be fuiniishcd with charity. But let us now set apart the law and charity until another time, and let us rest upon the principal point of this present matter: which is this, that Jesus Christ the Son of God died upon the cross, did bear in his body my sins, the law, death, the devil and hell. These invincible enemies and tyrants do oppress, vex and trouble me, and therefore I am careful how I may be delivered out of their hands justified and saved. Here I find neither law, work, nor charity, Avhich is able to deliver me from their tyranny. There is none but the Lord Jesus only and alone, which taketh away the law, killeth and destroyeth my death in his body, and by this means spoileth hell, judgeth and crucifieth the devil, and throAveth him doAvn into hell. To be brief, all the enemies which did before torment and oppress me, Christ Jesus hath brought to nought: "hath spoiled them, and made a sheAV of them openly, triumphing by himself over them," (Col. ii. 15.) in such sort, that they can noAv rule and reign no more over me, but are constrained to obey me.

By this we may plainly see, that there is nothing here for lis to do; only it belongeth unto us, to hear that these things have been wrought and done in this sort, and by faith to apprehend the same. And this is the true formed and furnished faith indeed. Now, Avhen I have thus apprehended Chrktjjjjfgitji,. and through him am dead to the law, justified from sin, delivered from" oeath, the devil and hell, then I do good Avorks, I love God, Tgive thanks to him, I exercise charity towards my neighbour. But this charity or works foUoAving, do neither form nor adorn u.y faith, but my faith formeth and adorneth charity.

This is our divinity, which seemeth strang-e and marvellous, or rather foolish to carnal reason: to wit, that I am iY)t only blind and deaf to the law, yea, delivered and freed from the law, but also wholly dead unto the same.

This sentence of Paul, " Through the law I am dead to the law," is full of consolation; which if it may enter into a man in due season, and take sure hold in his heart, with good understanding, it may so work, that it will make him able to stand against all dangers of death, and all terrors of conscience and sin, although they assail him, accuse him, and would drive him to desperation never so much. True it is, that every man is tempted: if not in his life, yet at his death. There, when the law accuseth him and sheweth unto him his sins, his conscience by-and-by saith, thou hast sinned. If then thou take good hold of that which Paul here teacheth, thou wilt answer: I grant I have sinned. Then God Avill punish thee. Nay, he will not do so. Why, doth not the law of God so say? I have nothing to do with that law. Why so? Because I have another law which striketh this law dumb, that is to say, liberty. What liberty is that? The liberty of Christ, for by Christ I am utterly freed from the law. Therefore, that law which is and remaineth a law to the wicked, is to me liberty, and bindeth that law which would condemn me: and by this means, that law which would bind me and hold me captive, is now fast bound itself, and holden captive by grace and liberty, which is now my law: which saith to that accusing law, thou shalt not hold this man bound and captive, for he is mine, but I will hold thee captive, and bind thy hands that thou shalt not hurt him, for he liveth now unto Christ, and is dead unto thee.

This to do, is to dash out the teeth of the law, to wrest his sting, and all his weapons from him, and to spoil him of all his force. And yet the same law notwithstanding continueth and remaineth still to the wicked and unbelievers; and to us also that be weak, so far forth as we lack faith, it continueth yet still in its force; here it hath its edge and teeth. But if I do believe in Christ, although sin drive me never so much to despair, yet staying upon this liberty which I have in Christ, 1 confess that I have sinned; but my sin, which is a condemned sin, is in Christ which is a condemning sin. Now this condemning sin is stronger than that which is condemned; for it is justifying grace, righteousness, life and salvation. Thus when I feel the terror of death, I say, thou hast nothing to do with me, O death, for I have another death which killeth thee, my death; and that death which killeth, is stronger than that which is killed.

Thus a faithful man by faith only in Christ, may raise up himself, and conceive such sure and sound consolation, that he shall not need to fear the devil, sin, death, or any evils. And although the devil set upon him with all might and main, and go about with all the terrors of the world to oppose him, yet he conceiveth good hope even in the midst thereof, and thus he saith: Sir DeviL, I fear not thy threatenings and terrors, for there is one whose name is Jesus Christ, in whom I helieve; he hath abolished the law, condemned sin, vanquished death, and destroyed hell: and he is thy tormentor, O Satan, for he hath bound thee and holdeth thee captive, to the end that thou shouldst no more hurt me, or any that believeth in him. This faith the devil cannot overcome, but is overcome of it. " For this is the victory (saith St. John) that overcometh the world, even our faith," (1 John V. 4). Who is it that overcometh the world, but he which believeth that Jesus is the Son of God?

Paul therefore, through a vehement zeal and indignation of spirit, calleth grace itself the law, which notwithstanding is an exceeding and inestimable liberty of grace which we have in Christ Jesus. Moreover, he giveth this opprobrious name unto the law (to let us understand for our consolation, that there is now a new name given unto it) that it is not now alive any more, but dead and condemned. And here (which is a pleasant sight to behold) he bringeth forth the law, and setteth it before us as a thief and a robber which is already condemned and adjudged to death. For he describeth it as it were a prisoner, having both hands and feet fast bound, and all his power taken away, so that it cannot exercise his tyranny, that is to say, it cannot accuse and condemn any more; and with this most pleasant sight, he maketh it odious and contemptible to the conscience; so that now he which believeth in Christ, dare boldly and with a holy pride triumph over the law after this manner: I am a sinner; if thou canst do any thing against me, O law, now do thy worst. So far off is it then, that the law is now terrible unto him which doth believe.

Since Christ is risen from death, why should he now fear the grave? Since Peter is delivered from the prison, why should he now fear it? When the maiden was at the point of death, then might she indeed fear the bed: but being now raised up, why should she fear it? In like manner, why should a Christian which enjoyeth and possesseth Christ by faith, fear the law? True it is, that he feeleth the terrors of the law, but he is not overcome of them; but staying upon the liberty which he hath in Christ, he saith: I hear thee m\irmuring, O law, that thou wouldst accuse me and condemn me: but this troubleth me nothing at all; thou art to me as the grave was unto Christ: for I see that thou art fast bound hand and foot, and this hath my law done. What law is that? Liberty, which is called the law, not because it bindeth me, but because it bindeth my law. The law of the ten commandments did bind me. But against that law I have another law, even the law of grace: which notwithstanding is to me no law, neither doth it bind me, but setteth me at liberty. And this is a law against that accusing Mid condemning law: which law it so bindeth, that it hath no power to hurt me any more. So against my death whicli bindeth me, I have another death, that is to say, life, which quicken eth me in Christ: and this death looseth and freeth me from the bonds of my death, and with the same bonds bindeth my death. So death which bound me, is now fast bound, which killed me, is now killed by death, that is to say, by life itself.

Thus Christ, with most sweet names, is called my law, my sin, my death, against the law, against sin, against death; whereas, in very deed, he is nothing else but mere liberty, righteousness, life and everlasting salvation. And for this cause he is made the law of the law, the sin of sin, the death of death, that he might redeem from the ciu-se of the law, justify me and quicken me. So then, while Christ is the law, he is also liberty, while he is sin, he is righteousness, and Avhile he is death, he is life. For in that he suffered the law to accuse him, sin to condemn him, and death to devour him, he abolished the law, he condemned sin, he destroyed death, he justified and saved me. So is Christ the poison of the law, sin, and death, and the remedy for the obtaining of liberty, righteousness, and everlasting life.

This manner of speech which Paul here useth, and is proper unto him alone, is full of consolation. Likewise, in the seventh chapter to the Romans, he setteth the law of the spirit against the law of the members. And because this is a strange and marvellous manner of speaking, therefore it entereth more easily into the mind, and sticketh faster in the memory. Moreover, Avhen he saith: " I through the law am dead to the laAv," it soundeth more sweetly than if he should say, I through liberty am dead to the law. For he setteth before us, as it were, a certain picture, as if the law were fighting against the law. As though he should say, O law, if thou canst accuse me, terrify me, and bind me, I will set above and against thee another law, that is to say another tormentor, which shall accuse thee, bind thee, and oppress thee. Indeed, thou art my tormentor: but I have another tormentor, even Christ, which shall torment thee. When thou art thus bound, tormented and suppressed, then am I at liberty. So then grace is a law, not to me, for it bindeth me not, but to my law: which this law so bindeth, that it cannot hurt me any more.

Thus Paul goeth about to draw us wholly from the beholding of the law, sin, death, and all other evils, and to bring us unto Christ, that there we might behold this joyful conflict: to wit, the law fighting against the law, that it may be to me liberty: sin against sin, that it may be to me righteousness: death agali.st death, that I may obtain life: Christ fighting against the devil, that I may be the child of God: and destroying hell, that I may enjoy the kingdom of heaven.

That is to say, that I mig-ht live before God. Ye see then that there is no life unless ye be without the law, yea, unless ye be utterly dead unto the law, I mean in conscience. Notwithstanding, in the mean season (as I have often said) so long as the body liveth, the flesh must be exercised with laws, and vexed with exactions and penalties of laws, as were the Egyptians. But the inward man, not subject to the law, but delivered and freed from it, is a lively, a just, and a holy person, not of himself, but in Christ, because he believeth in him, as foUoweth.

Verse 20, I am crucified with Christ,

This he addeth, to declare that the law is a devourer of the law. Not only, saith he, I am dead to the law through the law, that I may live to God, but also I am crucified with Christ. But Christ is Lord over the law, because he is crucified and dead unto the law: therefore am I also Lord over the law; for I likewise am crucified and dead unto the law, forasmuch as I am crucified and dead with Christ. By what means? By^ grace and faith. Through this faith, because I am noAv crucified and dead unto the law, therefore the law loseth all its power which it had over me, even as it hath lost all its power which it had over Christ. Wherefore, even as Christ himself was crucified to the law, sin, death, and the devil, so that they have no forthei power over him: even so I through faith being now crucified with Christ in spirit, am crucified and dead to the law, sin, death, and the devil, so that they have no further power over me, but are now crucified and dead unto me.

Paul speakethnot here of crucifying by imitation or example, (for to follow the example of Christ, is also to be crucified with him) which crucifying belongeth to the flesh. Whereof Peter speaketh in his fii'st epistle and second chapter, " Christ sufi"ered for us," saith he, " leaving unto us an example that we should follow his steps." But he speaketh here of that high crucitying, whereby sin, the devil, and death are crucified in Christ, and not in me. Here Christ Jesus doth all himself alone. But I believing in Christ, am by faith crucified also with Christ, so that all these things are crucified and dead imto me.

Verse 20. Thus I live. I speak not so, saith he, ofmy death and crucifying, as though I now lived not: yea, I live, for I am quickened by this death and crucifying, through the which I die: that is, forasmuch as I am dehvered from the law, sin, and death, I now live indeed. Wlierefore that crucifying and that death whereby I am crucified and dead to the law, sin, death, and all evils, is to me resurrection and life. For Christ crucifieth the devil, ho killeth death, condemneth sin, and bindeth the law; and I believing this, am delivered from the law, sin, death, and the devil.

The law therefore is hound, dead, and crucified unto me, and I again am bound, dead, and crucified unto it. Wherefore, even by this death and crucifying, that is to say, by this grace or liberty, I now live.

Here (as before I have said) we must observe Paul's manner of speaking. He saith that we are dead and crucified to the law, Avhereas in very deed the law itself is dead and crucified unto us. But this manner of speech he useth here of piirpose, that it may be the more sweet and comfortable unto us. For the law (which notwithstanding continueth, liveth and reigneth in the whole world, which also accuseth and condemneth all men) is crucified and dead unto those only which believe in Christ: therefore to them alone belongeth this glory, that they are dead to sin, hell, death, and the devil.

That is to say, not in mine own person, nor in mine own substance. Here he plainly she weth by what means he liveth: and he teacheth what true Christian righteousness is, namely, that righteousness whereby Christ liveth in us, and not that which is in our person. Therefore, when we speak of Christian righteousness, we must utterly reject the person. And here Christ and my conscience must become one body, so that nothing remain in my sight but Christ crucified and raised from the dead. But if I behold myself only, and set Christ aside, I am gone. For by-and-by I fall into this cogitation: Christ is in heaven, and thou art on the earth, how shalt thou now 'come mito him? Forsooth I Avill live holily, and do that which the law requireth, so shall I enter into life. Here, returning to myself, and considering what I am, and what I ought to be, and what I am bound to do, I lose the sight of Christ, who is my righteousness and life. Who being lost, there is no counsel nor succour now remaining, but certain desperation and destruction must needs follow.

And this is a common evil among men. For such is our misery, that when temptation or death cometh, by-and-by setting Christ aside, we consider our own life past, and what we have done. Here, except we be raised up again by faith, Ave must needs perish. Wherefore we must learn in such conflicts and terrors of conscience (forgetting ourselves and setting the law, our life past, and all our works apart, which drive us to the consideration of ourselves only) to t\irn our eyes wholly to the brazen serpent Jesus Christ crucified, and assuredly believe that he is our righteousness and life, not fearing the threatenings and terrors of the law, sin, death, and the judgment of God. For Christ, on whom our eyes are fixed, in Avhom we live, who also liveth in us, is lord and conqueror of the law, sin, death, and all evils: in whom most certain and sure consolation is set forth unto us, and victory given.

Wliere he saith, " Thus I live," he speaketh It, as It were, in his own person. Therefore he by-and-by correcteth himself, saying, " Yet not I now." That is to say, I live not now in my own person, but Christ liveth in me. Indeed the person liveth, but not in himself, nor for any thing- that is in him. But who is that I, of whom he saith, "Yet not I?" This I is he which hath the law, and is bound to do the works thereof: who also is a certain person separate from Christ. This person Paul rejecteth. For as he is separate from Christ, he belongeth to death and hell. Therefore he saith, " Now not I, but Christ liveth in me." He is my form, my furniture and perfection, adorning- and beautifying my faith, as the colour, the clear light, or the whiteness do garnish and beautify the wall. Thus are we constrained grossly to set forth this matter. For we cannot spiritually conceive that Christ is so nearly joined and united unto us, as the colour or whiteness are unto the wall. Christ therefore, saith he, thus joined and united unto me and abiding in me, liveth this life in me which now I live; yea Christ himseS" is this life which now I Jive. Wherefore Christ and I in this behalf are both one.