Now Christ living in me, abolisheth the law, condemneth sin, and destroyeth death; for it cannot be, but at his presence all these must needs vanish away. For Christ is everlasting peace, consolation, righteousness and life: and to these the terror of the law, heaviness of mind, sin, hell, and death, must needs give place. So Christ living and abiding in me, taketh away and swalloweth up all evils which vex and afflict me. This union or conjimction, then, is the cause that I am delivered from the terror of the law and sin, am separate from myself, and translated unto Christ and his kingdom, which is a kingdom of grace, righteousness, peace, joy, life, salvation, and eternal glory. Whilst I thus abide and dwell in him, what evil is there that can hurt me?
In the mean season the old man abideth without, and is subject to the law: but as concerning justification, Christ and I must be entirely conjoined and united together, so that he may live in me, and I in him. And this is a wonderful manner of speech. Noav because Christ liveth in me, therefore look what grace, righteousness, life, peace and salvation is in me, it is his, and yet notwithstanding the same is mine also, by that inseparable union and conjunction which is through faith; by the which Christ and I are made as it were one body in spirit. Forasmuch then as Christ liveth in me, it followeth that as I must needs be with him partaker of grace, righteousness, life, and eternal salvation: so the law, sin, and death can have no place in me; yea, the law is crucified and swallowed up of the law. Sin of sin, and death of death. Thus Paul goeth about to draw us from the beholding of ourselves, the law and works, and to plant in Tis true faith in Christ: so that in the matter of justification we should think upon nothing- else but grace, separating the same far from the law and works, which in this matter ought to have no place.
Paul hath his peculiar phrase or kind of speech, Avhich is not after the manner of men, but divine and heavenly, nor used of the evangelist or of the rest of the apostles, saving only of John; who is also wont sometimes so to speak. And if Paul had not first used this phrase, and set forth the same unto us in plain words, the very saints themselves durst not have used it. For it seemeth a very strange and monstrous manner of speaking thus to say; I live, I live not; I am dead, I am not dead; I am a sinner, I am not a sinner; I have the law, I have not the law. Which phrase is sweet and comfortable to all those that believe in Christ. For in that they behold themselves, they have both the law and sin; but in that they look unto Christ, they are dead to the laAV, and have no sin. If therefore in the matter of justification thou separate the person of Chi'ist from thy person, then art thou in the law, thou livest in the law and not in Christ, and so thou art condemned of the law, and dead before God. For thou hast that faith which (as the sophisters dream) is furnished with charity. Thus I speak for example's sake. For there was never any one found that was saved by this faith. And therefore what things soever the popish sophisters have written touching this faith, are nothing else but vain toys and mere deceits of Satan. But let us grant that such there be as have tliis faith: yet are they not therefore justified. For they have but an historical faith concerning Christ, which the devil also and all the wicked have.
Faith therefore must be purely taught: namely, that thou art so entirely and nearly joined unto Christ, that he and thou art made as it were one person; so that thou mayest boldly say, I am now one with Christ, that is to say, Christ's righteousness, victory and life are mine. And again, Christ 'may say, I am that sinner, that is, his sins and his death are mine, because he is united and joined unto me, and I unto him. For by faith we are so joined together, " that we are become one flesh and one bone," (Eph. V.31.) we are the members of the body of Christ, flesh of his flesh, and bone of his bones; so that this faith doth couple Christ and me more near together, than the husband is coupled to his wife. This faith therefore is not an idle quality, but the excellency thereof is such, that it utterly confoundeth these foolish dreams of the sophisters touching their formed faith and counterfeit charity, their merits, works, and worthiness. These things I would gladly set forth more fully, if by any means I could.
Hitherto we have declared this to be the first argument of Paul, that either Christ m\ist needs be the minister of sin, or else the law doth not jiistify. When he had finished this argu- raent, he set forth himself for an example, saying', " that he was dead unto that old law by a certain new law.'' Now he answereth two objections which mig-ht have been made ag'ainst him. His first answer is against the cavillations of the proud, and the offence of the weak. For when remission of sins is freely preached, then do the malicious by-and-by slander tbis preaching, as Rom. iii. 8, " Let us do evil that good may come thereof." For these fellows, as soon as they hear that we are not justified by the law, forthwith do maliciously conclude and say, why then let us reject the law. Again, if grace do there abound, say they, where sin doth abound, let us then abound in sin, that we may become righteous, and that grace may the more abound. These are the malicious and proud spirits which spitefully and wittingly slander the scriptures and sayings of the Holy Ghost, even as they slandered Paul whilst the apostles lived, to their own confusion and condemnation, as it is said, 2 Pet. iii.
Moreover, the weak, which are not malicious, are offended when they hear that the law and good works are not to be done as necessary to justification. These must be holpen, and must be instructed how good works do not justify; how they ought to be done, how not to be done. These ought to be done, not as the cause, but as the fruits of righteousness; and when we are made righteous, we ought to do them, but not contrariwise, to the end that when we are unrighteous, we may be made righteous. The tree maketh the apple, but not the apple the tree.
He said before, " I am dead," &c. Here the presumptuous and malicious might soon take occasion to cavil after this manner. What sayest thou, Paul? Art thou dead? How then dost thou speak? How dost thou write? The Aveak also might soon be offended, and say unto him. What art tho\i, Paul? Do we not see that thou art living, and dost such things as pertain to this life? To this he answereth, " I live indeed, and yet now not I, but Christ liveth in me." There is then a double life. The first is mine, which is natural; the second is the life of another, that is to say, the life of Christ in me. As touching my natural life I am dead, and now I live another life, I live not now as Paul, but Paul is dead. Who is it then that liveth? The Christian. Paul therefore, as he liveth in himself, is wholly dead through the law: but as he liveth in Christ, or rather as Christ Hveth in him, he liveth by another life: for Christ speaketh in him, liveth in him, and exerciseth all the operations of life in him. This cometh not now of the life of Paul, but of the life of the Christian and regenerate person. Therefore thou malicious spirit, where I say that I am dead, now slander my words no more. And thou that art weak, be not offended, but distinguish and divide this matter rightly. For, as I said, there are two lives; tj wit, my natural life, and the life of another.
By mine own life I live not: for if I did, the law would have dominion over me, and hold me in captivity. To the end therefore that it should not hold me in captivity and bondage, I am dead to it by another law: and this death purchaseth unto me the life of another, even the life of Christ; which life is not mine by nature, but is given unto me by Christ through faith.
Secondly, this objection might have been made against Paul. "What sayest thou, Paul? Dost thou not live by thine OAvn life, or in thine own flesh, but in Christ? We see thy flesh, but we see not Christ. Wouldst thou then delude us by thine enchantments, that we should not see thee present in flesh, living as thou didst before, and doing all things in this corporal life as others do? He answereth:
Verse 20. And in that I now live in the flesh, I live by faith in the Son of
As if he should say, True it is that I live in the flesh, but this life, whatsoever it is, I esteem as no life; for in very deed it is no true life, but a shadow of life, under the which another liveth, that is to say, Christ, who is my true life indeed: which life thou seest not, but only hearest, and I feel. " Thou hearest the wind, but know not whence it cometh, or whither it goeth," (John iii.) Even so thou seest me speaking, eating, labouring, sleeping, and doing other things, and yet thou seest not my life. For this time of life which I now live, I live indeed in the flesh, but not through the flesh, or according to the flesh, but through faith and according to faith. Paul then denieth not that he liveth in the flesh, because he doth all things that belong to a natural man. He useth also carnal things, as meat, drink, apparel, and such like, which is to live in the flesh; but he saith that this is not his life: and although he useth these things, yet he liveth not tlirough them, as the world liveth through the flesh and after the flesh: so it neither knoweth nor hopeth for any life besides this.
Therefore saith he, "this life which I now live in the flesh," whatsoever it is, " I live in the faith of the Son of God." For this word which I now corporally speak, is the Avord not of flesh, but of the Holy Ghost, and of Christ. This sight which goeth in, or cometh out at mine eyes, proceedeth not of flesh, that is to say, it is not governed of the flesh, but of the Holy Ghost. So my hearing cometh not of the flesh, although it be in the flesh, but of the Holy Ghost. A Christian speaketh none other but chaste, sober, and holy things, which pertain unto Christ, to the glory of God and the profit of his neighbour. These things come not of the flesh, neither are done according to the flesh, and yet are they in the flesh. For I cannot teach, write, pray, or give thanks, but with tliese instruments of the flesh, which are necessary to the accomplishing of these works; and yet notwithstanding these works proceed not of the flesh, but are given by God frons al)ovc. In like manner I behold a woman but with a chaste eye, not lusting after her. This beholding- cometh not of the flesh, although it be in the flesh, because the eyes are the carnal instruments of this sight: but the chasteness of this sight cometh from heaven.
Thus a Christian useth the world and all creatures, so that there is no difference between him and the infidel. For in their apparel, in their feeding, hearing, seeing, speaking, gestures, countenances, and such other things, they are like, and in outward appearance they seem to be all one (as Paul speaketh of Christ; "In outward appearance he was found," saith he, "as a man," Philip, ii. 8.) yet notwithstanding there is great difference. For I live in the flesh, I grant, but I live not of myself: but in that I now live, I live in the faith of the Son of God. This which I now speak, springeth out of another fountain than that which thou heardest of me before. Paul, before his conversion, spake with the same voice and tongue wherewith he spake afterwards; but his voice and his tongue Avere then blasphemous, and therefore he could speak nothing else but blasphemies and abominations against Christ and his church. After he was converted he had the same flesh, the same voice and tongue which he had before, and nothing was changed: but his voice and his tongue then uttered no blasphemies, but spiritual and heavenly words, to wit, thanksgiving and the praise of God: which came of faith and the Holy Ghost. So then I live in the flesh, but not of the flesh or after the flesh, but in the faith of the Son of God.
Hereby we may plainly see whence this spiritual life cometh: which the natural man can in no wise perceive, for he knoweth not what manner of life this is. He heareth the wind, but whence it cometh, or whither it goeth, he knoweth not. He heareth the voice of the spiritual man, he knoweth his face, his manners, and his gestures: but he seeth not whence those words, which are not now wicked and blasphemous as before, but holy and godly, or whence those motions and actions do come. For this life is in the heart by faith, where the flesh is killed, and Christ reigneth with his Holy Spirit, who now seeth, heareth, speaketh, worketh, suffereth, and doth all other things in him, although the flesh do resist. To conclude, this is not the life of the flesh, although it be in the flesh: but of Christ the Son of God, whoip the Christian possesseth by faith.
Verse 20. Who loved me, and gave himself for me. Here have ye the true manner of justification set before your eyes, and a perfect example of the assurance of faith. He that can with a firm and a constant faith say these words with Paul, "I live by faith in the Son of God, Avno loved me, and gave himself for me," is happy indeed. And with these words Paul taketh away the whole righteousness of the law and works, as afterwards we will declare. We must therefore diligently weigh and consider these words: "The Son of God loved me, and gave himself for me." It was not I then that first loved the Son of God, and delivered myself for him: as the sophisters dream, that they love the Son of God and deliver themselves for him. For they teach that a man, ex puris naturalibus, that is, of his own pure natural strength, is able to do meritorious works before grace, and love God and Christ above all things. These fellowa pervert the love of God and Christ: for they do that is in them, say they, that is, they do not only fulfil the commandments, but also they observe the counsels, they do the works of supererogation, and sell their superfluous merits to laymen, and so, as they dream, they give themselves for Christ, and thereby save both themselves and others, turning the words of Paul, " which loved me," &c. clean contrary, and saying: we have loved Christ, and given ourselves for him. Thus when the wicked, being puff'ed up with the wisdom of the flesh, imagine that they do what in them lieth, they love God, they deliver themselves for Christ, what do they else but abolish the gospel, deride, deny, and blaspheme Christ, yea, spit upon him, and tread him under foot? They confess in words that he is a justifier and a saviour: in very deed they take fi'om him the poAver both to justify and save, and give the same to their own will-works, their ceremonies and devotions. This is to live in their own righteousness and works, and not in the faith of the Son of God.
Wherefore this is not the true way to attain justification, to do that which in thee lieth: as the Popish sophisters and school-doctors do teach, which affirm, that if a man doth what in him lieth, God will undoubtedly give unto him his gi'ace; but this saying may not be straitly urged, say they; for if we do those works which may be approved by the judgment of any good man, it is enough; for then grace shall surely follow, because God, in that he is good and just, must needs give grace as a recompence for such good works. And hereof cometh this verse: —
Ultra posse viri non vult Deus ulla requiri. That is,
God will no more require of man. Than of himself perform he can.
Indeed this is a good saying if it be used rightly, and in place convenient: that is, in the government of commonweals or families. As if I being in the kingdom of reason, do execute the office of a magistrate, or govern a family, doing that in me lieth, I am excused. This kingdom hath its bound and limits: to the which also these sayings do pertain: to do what in us lieth: to do as much as we are able. But the Papists apply these sayings to the spiritual kingdom, wherein a man can do nothing else but sin: for he is "sold under sin," (Rom. vii. 14.) But in external things (such I mean as pertain to civil and household government) he is not a servant, but a lord and a ruler. Wherefore they have done wickedly in applying these sentences to ♦he church, which properly pertain to the government of com- monweals and families. For the kingdom of man's reason and the spiritual kingdom must be separate far asunder.
Moreover, they say, that nature is corrupt, but the qualities of nature notwithstanding are sound and uncorrupt, which also they attribute even unto devils. Upon this ground they reason after this manner: if the natural qualities of man be sound and uncorrupt, then is his understanding and his will sound and uncorrupt, and so conseqiiently all other qualities of nature are pure and perfect in him. To know these things, it is necessary for vou, that ye may hold the sincerity of the doctrine of faith. \Vhere they say then that the natural qualities of man are sound and uncorrupt, and therefore do infer, that a man is able of himself to fulfil the law, and to love God with all his heart, applying these qualities to the spiritual kingdom, I deny the consequence. And here I make a distinction between the natui-al and the spiritual qualities, (wliich they confound and mingle together) and I say, that the spiritual qualities are not sound, but corrupt, yea, utterly quenched, through sin both in man and devil, so that there is ui them nothing else but corrupt imderstanding, and a will continually striving against the Avill of God, which can think nothing else but that which is altogether against God. Notwithstanding, I grant that the natural qualities are uncorrupt. But what quahties are they? That a man drowned in sin and iniquity, and a bondslave of Satan, hath will, reason, and power, notwithstanding, to execute the office of a magistrate, to govern a family, to guide a ship, to build a house, and to do such other things as are subject unto man: for these things are not taken from him. We do not then deny but that these sentences are true in the corporal kingdom: but if ye wrest them to the spiritual kingdom, I utterly deny them; for there, as I said, we are clean overwhelmed and drowned in sin. Whatsoever is in our will is evil: whatsoever is in our understanding is error. ^Vllerefore in spiritual matters man hath nothing but darkness, errors, ignorance, malice and perverseness both of will and understanding. Howthen shall he work well, fulfil the law, and love God?
Wherefore Paul saith here that Christ first began and not we. *'He, even he (saith Paul) loved me, and gave himself for me." As if he said, he found in me no goodwill or right understanding: but this good Lord had mercy upon me. He saw me to be nothing else but wicked, going astray, contemning God, and flying from him more and more: yea, rebelling against God, taken, led, and carried away captive of the devil. Thus of his mere mercy preventing my reason, my will, and my understanding, he loved me, and so loved me, that he gave himself for me, to the end that I might be freed from the law, sin, the devil, and death.
Again, these words, "The Son of God loved me, and gave himself for me," are mighty thunderings and lightnings irom Beaven against the righteousness of the law and all the works thereof^ So great and so horrible wickedness, error, darkness, and ignorance was in my will and understanding, that it was impossible for me to be ransomed by any other means than by such an inestimable price. Wliy do we then vaunt the integrity and, soundness of nature, of the rule of reason, of free-Avill, and of doing what in us lieth? Why do I offer, to pacify the wrath of God, who, as Moses saith, "is a consuming fire," this my rotten stubble and straw, yea horrible sins, and claim of him to reward me with grace and everlasting life for them, since here I learn such wickedness to lie lurking in my nature, that the whole world and all creatures therein were not able to countervail the indignation of God, but that the very Son of God himself must needs be delivered for the same?
But let us consider well this price, and let us behold the captive, delivered, as Paul saith, for me; the Son of God, I mean, and we shall see him, without all comparison, to exceed and excel all creatures. What wilt thou do Avhen thou hearest the apostle say, that such an inestimable price was given for thee? Wilt thou bring thy coavI, thy shaven crown, thy chastity, thy obedience, thy poverty, thy works, thy merits? What shall aU these do? Yea, what shall the law of Moses avail? What shall tlie works of all men, and all the sufferings of the martyrs profit thee? What is the obedience of all the holy angels in comparison of the Son of God delivered, and that most shamefully, even to the death of the cross, so that there was no drop of his most precious blood, but it was shed, and that for thy sins? If thou couldst rightly consider this incomparable price, thou shouldst hold as accursed of all these ceremonies, vows, works, and merits before gi-ace and after, and throw them all down to hell. For it is a horrible blasphemy to imagine that there is any work whereby thou shouldst presume to pacify God, since thou seest that there is nothing which is able to pacify him but this inestimable price, even the death and blood of the Son of God, one drop whereof is more precious than the whole world.
Who is this me? Even I, wretched and damnable sinner, so dearly beloved of the Son of God, that he gave himself for me. If I then through works or merits could have loved the Son of God, and so come unto him, what needed he to deliver himself for me? Hereby it appeareth how coldly the Papists handled, yea, how they utterly neglected the holy scriptures, and the doc trine of faith. For if they had considered but only these words, that it behoved the Son of God to be given for me, it had been impossible that so many monstrous sects should have sprung up amongst them. For faith would by-and-by have ansAveredwhy dost thou choose this kind of life, this religion, this Avork''' Dost thou this to please God, or to be justified thereby? Doat thou not hear, O thou wretch, that th^ Son of God slied his blood for thee? This true faith in Chi'ist would easily have withstood all manner of sects.
Wherefore I say (as I have oftentimes said,) that there is no remedy against sects, or power to resist them, but this only article of Christian righteousness. If we lose this article, it is impossible for us to withstand any errors or sects; as we may see at this day in the fantastical spirits the Anabaptists, and such like: who being fallen away from this article of justiiication, will never cease to fall, err, and seduce others, until they come to ihe fulness of all iniquity. There is no doubt but they will raise up innumerable sects, and still devise new works. But what are all these things (though they have never sogoodly a shew of holiness) if ye compare them to the death and blood of the Son of God, "who gave himself for me?" Consider well, I pray you, who this Son of God is, how glorious he is, how mighty he is. What is heaven and earth in comparison of him? Let all the Papists and all the authors of sects, yea, though the whole world take their part, be thrown down into hell, with all their righteousness, works, and merits, rather than the truth of the gospel should be blemished, and the glory of Christ perish. What mean they, then, to brag so much of works and merits? If I, being a wretch and a damned sinner, could be redeemed by any other price, what needed the Son of God to be given for me? But because there was no other price either in heaven or in earth, but Christ the Son of God, therefore it was most necessary that he should be delivered for me. Moreover, this he did of inesti • mable love: for Paul saith, "which loved me."
Wherefore these words, " which loved me," are full of faith. And he that can utter this word "me," and apply it unto himself with a true and a constant faith, as Paul did, shall be a good disputer with Paul against the laAv. For he delivered neither sheep, ox, gold, nor silver, but even God himself, entirely and wholly, " for me," even for " me," I say, a miserable and wretched sinner. Now therefore, in that the Son of God was thus delivered to death for me, I take comfort and apply this unto myself. And this manner of applying is the very true force and power of faith.
These words (which are the pure preaching of grace and Christian righteousness indeed) Paul setteth against the righteousness of the law. As if he said: be it so that the law is a heavenly doctrine, and hath also his glory; yet notwithstanding it loved not me, nor gave itself for me: yea, it accuseth me, terrifieth me, and driveth me to desperation. But I have now another which hath delivered me from the terrors of the law, sin, and death, and hath brought me into liberty, the righteousness of God, and eternal life; who is called the Son of God, to whom be praise and glory for ever.
Faith therefore, as I ha\'^e said, embraceth and wrappeth ia itself Christ Jesus the Son of God, delivered to death for us, 'd$
Paul here teacheth, who being apprehended by faith, giveth unto us righteousness and life. And here he setteth out most lively the priesthood and offices of Christ; which are, to pacify God, to make intercession for sinners, to oifer up himself a sacrifice for their sins, to redeem, to instruct, and to comfort them. Let us learn therefore to give a true definition of Christ, not as the school-divines do, and such as seek righteousness by their own works, which make him a new lawgiver, who abolishing the old law hath established a new. To these Christ is nothing else but an exactor and a tyrant. But let us define him as Paul here doth: namely, that he is the Son of God, who not for our desert or any righteousness of ours, but of his own free mercy offered up himself a sacrifice for us sinners, that he might sanctify us for ever.
Clu-ist then is no Moses, no exactor, no giver of laws, but a giver of grace, a saviour, and one that is full of mercy: briefly, he is nothing else but infinite mercy and goodness, freely given and bountifully giving unto us. And thus shaU you paint out Christ in his right colours. If you sufi'er him any otherwise to be painted out unto you, when temptation and trouble cometh, you shall soon be overthrown. Now, as it is the greatest knowledge and cunning that Christians can have, thus to define Christ; so of all things it is the hardest. For I myself, even in this great light of the gospel, wherein I have been so long exercised, have much ado to hold this definition of Christ which Paul here giveth: so deeply hath the doctrine and pestilent opinion that Christ is a lawgiver, entered even as it were oil into my bones. Ye young men therefore are in this case much more happy than we that are old. For ye are not infected with these pernicious errors, wherein I have been so nusled and so drowned even from my youth, that at the very hearing of the name of Christ my heart hath trembled and quaked for fear; for I was persuaded that he was a severe judge. Wherefore it is to me a double travail and trouble to correct and reform this evil: first to forget, to condemn, and to resist tKis old grounded error, that Christ is a lawgiver and a judge; for it always returneth and plucketh me back; then to plant in my heart a new and a true persuasion of Christ that he is a justifier and a saviom*. Ye, I say, that are young, may learn with much less difficulty, to know Christ purely and sincerely, if ye will. Wherefore if any man feel himself oppressed with heaviness and anguish of heart, he must not impute it unto Christ, although it come mider the name of Christ, but unto the devil, who oftentimes cometh luider the colour of Christ, and transformeth himself into an angel of light.
Let us learn, therefore, to put a difference between Christ and a lawgiver, not only in word but also in deed and in practice: that when the devil shall come under the shadow of Christ, and shall go about to trouble us under his name, we may know him. not to be Christ, but a very fiend indeed. For Christ, when he cometh, is nothing else but joy and sweetness to a trembling and broken heart, as here Paul witnesseth, who setteth him out with this most sweet and comfortable title when he saith, " which loved me, and gave himself for me." Christ therefore, in very deed, is a lover of those which are in trouble and anguish, in sin, and death, and such a lover as gave himself for us: who is also our high priest, that is to say, a mediator between God and us miserable and wretched sinners. What could be said, 1 pray you, more sAveet and comfortable to the poor afflicted conscience? Now, if these things be true (as they are indeed most true, or else the gospel must be nothing but a fable) then are we not justified by the righteousness ot the law; but much less by our own righteousness.
Read therefore with great vehemency these words, " me," and " for me," and so inwardly practise with thyself, that thou, with a sure faith, mayst conceive and print this " me" in thy heart, and apply it unto thyself, not doubting but that thou art of the number of those to whom this "me" belongeth: also that Christ hath not only loved Peter and Paul, and given himself for them, but that the same grace also which is comprehended in this " me," as well pertaineth and cometh unto us, as unto them. For as we cannot deny but that we are all sinners, and are constrained to say that through the sin of Adam we are all lost, were made the enemies of God, subject to the wrath and judgment of God, and guilty of eternal death (for this do all terrified hearts feel and confess, and more indeed than they should do:) so can we not deny but that Christ died for om* sins, that he might make us righteous. For he died not to justify the righteous, but the unrighteous, and to make them the children of God, and inheritors of all spiritual and heavenly gifts. Therefore, when I feel and confess myself to be a sinner through Adam's transgression, why should I not say, that I am made righteous through the righteousness of Christ, especially when I hear that he loved me, and gave himself for me r This did Paul most stedfastly believe, and therefore he speaketh these words with so great vehemency and full assurance; which he grant unto us, in some part at the least, who hath loved us, and griven himself for us.
Now he prepareth a way to the second argument of this epistle. And here ye must diligently consider, that to seek to be justified by the works of the law, is to reject the grace of God. But, I pray you, what sin can be more execrable or horrible, than to reject the grace of God, and to refuse that righteousness which cometh by Christ? It is enough and too much already that we are wicked sinners and transgressors of all the commandments of God: and yet we commit moreover the most execrable Bin of all sins, in that we do most contemptuously refuse the grace of God and remission of sins offered unto us by Christ. This blasphemy is more horrible than can be expressed. There is no sin which Paul and the other apostles did so much detest, as the contempt of grace, and denial of Christ, and yet there is no sin more common. Hereof it cometh, that Paul, above the rest, doth so sharply inveigh against Antichrist, for that he despiseth the grace of God, and refuseth the benefit of Christ our high priest, who offered up himself a sacrifice for our sins. Now, thus to deny Christ, what is it else but to spit in his face, to tread him under foot, to set himself in his place, and to say, I will justify thee, and I will sav<; thee? By what means? By masses, pilgrimages, pardons, merits, and such like. We see then how proudly Antichrist hath lift up himself against and vibove God, and set himself in the place of Christ, rejected the grace of God, and denied the faith. For this is his doctrine: faith availeth nothing, saith he, unless it be joined with works; and by this false and detestable doctrine he hath defaced, darkened, and utterly buried the benefit of Christ; and in the stead of the grace of Christ and his kingdom, he hath established the doctrine of works and the kingdom of ceremonies, and hath confirmed the same with mere trifles and doting dreams, and by this means he hath wrested the whole world out of Christ's hands, (who alone ought to reign in the conscience) and hath thrown it down headlong into hell.
Hereby we may easily luiderstand what it is to reject and refuse the grace of God, even to seek righteousness by the law. NoAv who hath ever heard that a man, by keeping of the law, rejecteth grace? Do we then sin in keeping of the law? No, forsooth. But we despise grace when we observe the law to this end, that we may be justified through it. The law is good, holy, and profitable, and yet it justifieth not. He then that keepeth the law to be justified thereby, rejecteth grace, denieth Christ, despiseth his sacrifice, and will not be saved by this inestimable price, but will satisfy for his sins through the righteousness of the law, or deserve grace by his ovm. righteousness. And this man blasphemeth and despiseth the grace of God. Now, what a horrible thing it is to say that any man should be so devilish as to despise the grace and mercy of God? And yet notwithstanding aU the world doth so: albeit it cannot abide that any man should so judge of it, but will seem to do high service and honour unto God. Now foUoweth the second argument.
Verse 21. For if righteousness come by tlie law, then Christ died in vain. These words of Paul ought diligently to be weighed and considered in this wise. Is it true mat Christ suffered death or not? Again, did he suffer in vain or not? Here we are constrained to answer, except we be stark mad, that he suffered in very deed, and that he suffered not in vain, nor for himself, but for US. If then he suffered not in vain, it followeth of necessity that righteousness cometh not by the law.
Here again I admonish you, that Paul speaketh not of the ceremonial law only, as the Papists do continually dream. Take now therefore the ceremonial law, and even the moral law itself also, or the laAV of the ten commandments, wherein is contained the most perfect religion, and the highest service of God: that is to say, faith, the fear of God, the love of God, and the love of our neighbour, and shew me any man that hath been justified thereby, yet it is true notwithstanding that Christ died in vain. For he that is justified by this law, hath power in himself to obtain righteousness. For in that he doth what in him lieth, he deserveth grace, and the Holy Ghost is poured into him, whereby he is now able to love God and his neighbour. This being granted, it must needs follow that Christ died in vain. For what need of Christ hath he which both loveth Clu-ist and giveth himself for him, so that he is able by the merit of congruence before gi*ace to ob tain grace, and then to do such works as by the merit of worthiness after grace, he is able to deserve eternal life? Then take away Christ Avith all his benefits, for he is utterly unprofitable. But why was he born? Why was he crucified? Why did he suffer? Why Avas he made my high priest, loving me and giving "himself" an inestimable sacrifice for me? In vain, no doubt, and to no pm*pose at all, if righteousness come by no other means than the Papists teach: for without grace and without Christ, I find no righteousness either in myself or in the law.
Is this horrible blasphemy to be suffered or dissembled, that the divine Majesty, not sparing his OAvn dear son, but delivering him up to death for us all, should not do all these things seriously and in good earnest, but as it were in sport? Before I would admit this blasphemy, I would not only that the holiness of all the Papists and merit-mongers, but also of all the saints and holy angels, should be thrown into the bottom of hell, and condemned with the devil. Mine eyes shall behold nothing else but this inestimable price, my Lord and Saviour Christ. He ought to be such a treasure unto me, that all other things should be but dung in comparison of him. He ought to be such a light unto me, that when 1 have apprehended him by faith, I should not know whether there be any law, any sin, any righteousness, or any unrighteousness in the world. For what are all things which are in heaven and earth, in comparison of the Son of God, Christ Jesus my Lord and Saviour, "who loved me and gave himself for me?"
Wherefore, to reject the grace of God, is a horrible sin, and commonly reigning throughout the world; whereof all they are guilty which seek righteousness by their OAvn works. For while they seek to be justified by their own works and merits, or by the law, they reject the grace of God and Christ, as I have said. And of all these abominations the Pope hath been the only author. For he hath not only defaced and trodden under his feet the gospel of Christ, but hath also replenished the world with his cursed traditions. And hereof, among other enormities, his bulls and pardons are a suj9Gicient witness; whereby he absolveth, not such as believe, but such as are contrite, make confession to a priest, and reach out their helping hand to the maintenance of his pomp and traditions. Yet notwithstanding in this great light of the gospel, the blind and obstinate Papists do continue still in their wicked opinions and doting dreams, saying, that the qualities of nature do remain sound and uncorrupt, and that men are able to prepare themselves to grace, or to deserve grace by their own works and merits. And so far off is it that they will acknowledge their impiety and error, that they do yet still obstinately defend the same, even against their own conscience.
But we do constantly affirm with Paul (for we will not reject the ^race of God) that either Christ died in vain, or else the law justifieth not. But Christ died not in vain: therefore the law justitieth not. Christ, the Son of God, of his own free grace and mercy, has justified us: therefore the law could not justify us, for if it could, then had Christ done unwisely in that he gave himself for our sins, that we thereby might be justified. We conclude therefore, that we are justified neither by oiu- own works and merits before grace or after, neither yet by the law.
Now if my salvation was so costly and dear a price unto Christ, that he was constrained to die for my sins, then all my works, with all the righteousness of the law, are but vile and nothing worth in comparison of this inestimable price. For how can I buy that for a farthing, which cost many thousand talents of gold? Now the law (to speak nothing of other matters which are of much less value) with all the works and righteousness thereof, is but as a farthing, if ye compare it unto Christ: who by his death hath vanquished my death, and hath purchased righteousness and everlasting life. Should I then despise and reject this incomparable price, and by the law or by the works and merits of men (vile dross and dung, for so Paul calleth them, if they be compared unto Christ) seek that righteousness which Christ freely and of mere love hath given unto me already, and hath cost him so great a price, that he was constrained to give himself and even his own heart-blood for me? This, as I have said, the whole world doth, and especially such as will be counted more holy and religious than others. Whereby they plainly witness, that Christ died in vain, although with their mouths they confess the contrary never so much: which is most horrible, to blaspheme the Son of God, to spit in his face, to tread him under foot, to count the blood of the Testament as an unholy thing, and utterly to despise the spirit of grace.
Paul here disputing of righteousness, hath no civil matter in hand, that is, he speaketh not of civil righteousness; which God notwithstanding alloweth and requireth, and giveth rewards thereunto accordingly: which also reason is ahle in some part to perform: but he intreateth here of the righteousness that availeth before God, whereby we are delivered from the law, sin, death, and all evils, and are made partakers of grace, righteousness and everlasting life, and finally, are now become lords of heaven and earth, and of aU other creatures. This righteousness neither man's law, neither the law of God is able to perform.
The law is given besides and above reason, to be a light and a help to man, and to shew him what he ought to do, and what to leave undone. Notwithstanding, man with aU his strength and reason, yea, with this great light also and heavenly benefit (the law I mean), cannot be justified. Now if that which is the most excellent thing in the world (the law I say), which as a bright shming sun is joined to the dim and obscure light of man's reason to lighten and to direct it, is not able to justify, what can reason do, I pray you, without the law? What? Doubtless nothing else but that which the Pope with his dreaming sophisters and his whole synagogue hath done, who with their own traditions have darkened the light even of the first commandment. Wherefore there is not one of them that is able rightly to understand any one syllable of the law, but every man walketh in mere darkness of man's reason. And this error is much more pernicious and deadly, than that which proceedeth of the doctrine of works and the law.
These words therefore are very effectual and full of power when he saith: " If righteousness come by the law, then Christ died in vain." — He speaketh here nothing of man's strength, reason or wisdom, be it never so great (for the greater it is, the sooner it deceiveth a man) but he saith plainly without all condition: " If by the law," &c. Wherefore reason, lightened, aided and directed by the law, yea, even by the law of God, is so unable to attain righteousness, that it draweth a man from righteousness, and rejecteth Christ. Set thou therefore the death of Christ alone against all laws, and with Paul, " know nothing but Jesus Christ crucified," ( 1 Cor.ii.2.) Receive no light either of reason, or of the law, or of any thing else, than of Christ alone. Then shalt thou be learned indeed, righteous and holy, and shalt receive the Holy Ghost, which shall preserve thee in the purity of the word and faith: but set Christ aside, and all things are but vain.
Here again we see what a goodly commendation Paul giveth to the righteousness of the law, or man's own righteousness, namely, that it is a contemning and rejecting of the grace of God, and an abolishing of the death of Cm-ist. Paul is no great rhetorician, and yet see what matter he ministereth to him that listeth to play the rhetorician. What eloquence is able sufficiently to set forth these words: to reject the grace.
the grace of God: also, that Christ died in vain. The horribleness whereof is such, that all the eloquence in the world is not able to express it. It is a small matter to say, that any man died in vain: but to say that Christ died in vain, is to take him quite away. Whoso listeth to play the rhetorician, hath here matter enough to dilate and amplify at large, what a horrible and blasphemous doctrine it is to set up the righteousness of the laAv and works. For what can be more blasphemous and horrible, than to make the death of Christ unprofitable? And what do they else Avhich keep the law to this end, that they may be justified thereby? Now to make the death of Christ unprofitable, is to make the resurrection, his victory, his glory, his kingdom, heaven, earth, God himself, the majesty of God, and briefly all things else unprofitable, and of none effect.
This thundering and lightning from heaven against the righteousness of the law and man's own righteousness, should make us to abhor it. — And here with this thunderclap falleth down all the orders of monk and friars, with all such superstitious religions. For who will not detest his own vows, his cowls, his shaven crown, all men's traditions, yea, the very law of Moses also, if he hear that for these things he rejected the grace of God, and maketh the death of Christ unprofitable: the world hearing this, doth not believe that it is true. It thinketh that such horrible wickedness cannot enter into any man's heart, that he should reject the grace of God, and esteem the death of Christ as a thing of nought? And yet this sin commonly reigneth. For whosoever seeketh righteousness without Christ's, either by works, merits, satisfactions, afflictions, or by the law, rejecteth the grace of God, and despiseth the death of Christ, whatsoever he protesteth with his mouth to the contrary.
Verse 1. O, foolish Galatians! Paul here sheweth his apostolical care, and biirning zea,t which he beareth to the church: so that, in disputing and confuting, he intermingleth sometimes gentle exhortation, and sometimes he sharply reproveth, according to his own rule given to Timothy. " Preach,'" saith he, " the word: be instant in season and out of season: reprove, rebuke, exhort," (2Tim.iv. 2.) Here the simple reader may haply be deceived, if he be not circumspect, to think that Paul in teaching keepeth no order at all. And indeed, after the manner of the rhetoricians, he observeth none; but as concerning the spirit he useth a goodly order.
Now after that he hath sufiiciently proved, and with two strong arguments confirmed this article, that Christian righteousness Cometh not by keeping of the law, but by faith ill
Christ, and withal hath confuted the doctrine of the false apostles; in the midst of this discourse he turneth his talk to the Galatians, and reproveth them, saying, "O ye foolish Galatians," &c. As if he should say: Alas, from whence are ye fallen, O ye miserable Galatians? I have most carefully and diligently taught you the truth of the gospel, and ye also have received the same of me with fervent zeal and great diligence. How then cometh it to pass, that ye are so suddenly fallen away from it? " Who hath bewitched you?"
He reproveth the Galatians very sharply, as it seemeth, when he calleth them fools, bewitched and disobedient to the truth. Now whether he did this of zeal or compassion, I will not here contend: both may be true. A carnal man would interpret this to be a reviling, rather than a godly reprehension. Did Paul then give an evil example, or was he spiteful against the churches of Galatia, because he called them foolish and bewitched? No, not so. For with a Christian zeal it is laAvful for an apostle, a pastor, or preacher, sharply to reprove the people committed to his charge: and such reprovings are both Fatherly and godly. So parents, of a fatherly and motherly affection, do sharply reprove and rebuke their children; which they would not bear, if another should do it. The schoolmaster sometimes is angry with his scholar, he rebuketh him and beateth him: all which he taketh in good part, and would not bear it at the hands of Ins equal. The magistrate likewise is angry: he reproveth and punisheth such as are under his chai'ge. And this discipline is not only good, but also very necessary; without the which, nothing can be well done. Wherefore, unless the magistrate, the minister, the father and mother be angry, and use to reprove or rebuke when the case requireth, he is unprofitable, and never shall discharge his office rightly.
Wherefore sharp chidings and bitter words are as necessary in every kind of life, as any other virtue else. Yet notwithstanding this anger must be so tempered, that it proceed not of any envy or malice, but only of a fatherly affection and Christian zeal: that is to say, it ought not to be childish or woman-like, seeking revenge; but only for the correcting of the fault: as the father correcteth not his child with desire to revenge, but oidy that the child thereby may be the better. And these kinds of anger are good, and are called in the scripture zeals or jealousies. For in chastising my brother, my child, my scholar, or subject in this sort, I seek not his destruction, but his profit and welfare.
It may be then that Paul here rebuketh the Galatians, either of a very zeal (not to destroy them, but by this means to reduce them into the way again, and to amend them) or else of pity and compassion, as it were by way of complaint, for that it grieveth him that they should be so miserably reduced. As if he should say: I am sorry and ashamed to hear of this your miserable case, your wretched doings, &c. In like manner do we also reprehend the miserable: not that we tread them down, or upbraid them with their misery, but as having compassion on them, and seeking their amendment. This I say, lest any man should cavil, that Paul railed upon the churches, contrary to the rule of the gospel.
In like manner Christ rebuketh the Pharisees, calling them serpents, the generation of vipers, the children of the devil. But these are the rebukings of the Holy Ghost. They are fatherly and motherly, and as the chidings of a faithful friend: as it is said also in the Proverbs: " better are the wounds of a friend than the kisses of an enemy," (Prov. xxvii. 6.) Thus one and the self-same rebuke, if it come out of the mouth of a father, may be a great benefit: but if it proceed out of the mouth of our equal or enemy, it is a spiteful reproach. When two men do one thing, in the one it is commendable, and in the othe^it is reproved. But when Christ and Paul do reprove, it is done with singular virtue and commendation: but when a private man should do the like, it is in him a great vice. Therefore one and the self-same word in the mouth of Paul is a benefit, but in the mouth of another it is a reproach.
There is a certain vehemency to be noted in this word, Galatians; for he calleth them not his brethren, as elsewhere he is wont to do: but he calleth them by the name which was proper to their country. And it seemeth that it was the natural vice of that nation to be foolish; like as it was the fault of the Cretenses to be liars. As if he should say: As ye are called, even so are ye indeed, and so ye continue: that is to say, foolish Galatians; and so you shew yourselves to be even now, in the business of the gospel (wherein notwithstanding ye ought to have been most wise), yet ye continue still in your own nature, and are no changelings. Thus Paul, by way of correction, putteth the Galatians in mind of their corrupt nature.
Moreover we are here admonished, that, according to the flesh, there are yet natural vices remaining in the churches, and in the godly. Grace maketh not such a change in the faithful, that by-and-by they become altogether new creatures, and perfect in all things: but there remain yet certain dregs of their old and natural corruption. As if a man, that is naturally inclined to anger be converted to Christ, although he be mollified by grace, (the Holy Ghost so framing his heart, that he is now become more meek and gentle) yet this natural vice is not utterly quenched in his flesh. Likewise, such as are, by nature, severe and sharp, although they be converted to the faith, yet notwithstanding they cannot utterly forsake this vice. Hereof it cometh, that the holy scriptures, which do contain all one truth, of diverse spirits are diversely handled. One, in teaching, is mild and gentle: another more rough and rigorous. Thus the Spirit of God, being poured into diverse vessels, doth not quench at once the vices of nature: but by little and little, during this life, he purgeth that sin which is rooted, not only in the Ga.atians, but also in all men of all nations.
Albeit then that the Galatians were lightened and did believe, and had now received the Holy Ghost by the preaching of faitli, notwithstanding this remnant of vice, (this foolishness I mean) and the original corruption, which afterwards did easily burst out into a flame of false doctrine, remained in them still. Wherefore let no man trust so much in himself, as to think that when he hath received grace, he is thoroughly purged from his old vices. Indeed, many things are purged in us, and principally the heafl of the serpent; that is to say, infidelity and ignorance of God is cut off and bruised, but the slimy body and the remnants of sin remain still in us. Let not man therefore presume so much of himself, that when he hath once received faith, he can by-and-by be thoroughly changed into a new man: nay, he shall keep somewhat of his old vices still cleaving unto him, (Heb. xii. 1.) though he be never so good and so perfect a Christian. I'or we are not yet dead, but we still live in the flesh: which, because it is not yet pure, continually lusteth against the spirit. "I am carnal," saith Paul, "sold under sin. I see another law in my members rebelling against the law of my mind." ( Rom. vii. 14. 23. Gal. v. 17.) Wherefore the natural vices that were in us before we received faith, do still remain in us after that we have received faith: saving that now they are subdued to the spirit, which hath the upper hand to keep them under, that they rule not; and yet not without great conflict. This glory is due to Christ alone; and this title he beareth, "that he is pure and without blemish: who did no sin, neither was there any guile fovmd in his mouth." 1 Pet. ii. 22.
Verse 1. Wbo hath bewitched you, that you should not believe the truth?
Here have ye another commendation of this goodly righteousness of the law, and of our own righteousness, namely, that it maketh us to contemn the truth: it bewitcheth us in such sort, that we do not believe nor obey the truth, but rebel against it.
Paul calleth the Galatians foolish and bewitched, comparing them to children, to whom witchcraft doth much harm. As though he should say: It happeneth to you as it doth to children, whom witches, sorcerers, and enchanters are wont to charm by their enchantments, and by the illusions of the devil. Afterwards, in the fifth chapter, he rehearseth sorcery among the works of the flesh, which is a kind of witchcraft, whereby he plainly testifieth, that indeed such witchcraft and sorcery there IS, and that it may be done. Moreover, it cannot be denied but that the devil liveth, yea, and reigneth throughout the whole world. Witchcraft and sorcery therefore are the works of the devil; whereby he doth not only hurt men, but also, by tho permission of God, he sometimes destroy eth them. Furthermore, we are all subject to the devil, both m body and goods; and we be strangers in this world, whereof he is the prince and god. Therefore the bread which we eat, the drink which we drink, the garments which we wear, yea, the air, and whatsoever we live by in the flesh, is under his dominion.
But he doth not only bewitch men after this gross manner, but also after a more subtle sort, and much more dangerous; Avherein he is a marvellous cunning workman. And hereof it Cometh that Paul applieth the bewitching of the senses *^o the bewitching of the spirit. For by this spiritual witchcraft that old serpent bewitcheth not men's senses, but their minds with false and wicked opinions: which opinions, they that are so bewitched, do take to be true and godly. Briefly, so great is the malice of this sorcerer the devil, and his desire to hurt, that not only he deceiveth those secure and proud spirits with his enchantments, but even those also which are professors of true Christianity, and well affected in religion: yea, as touching myself, to say the truth, he sometimes assaileth me so mightily, and oppresseth me with such heavy cogitations, that he utterly shadoweth my Saviom' Christ from me, and in a manner taketh him clean out of my sight. To be brief, there is none of us all which is not oftentimes bewitched by false persuasions: that is to say, which doth not fear, trust, or rejoice where he ought not, or doth not sometimes think otherwise of God, of Christ, of faith» of his vocation, &c. than he shoidd do.
Let us therefore learn to knoAv the subtle sleights of this sorcerer, lest if he find us sleeping in security he deceive us by liis enchantments. True it is, that by his sorcery he can do no hurt to our ministry: yet is he with us in spirit. Day and night he rangeth about, seeking how he may devour every one of us alone, and unless he find us sober, and armed with spiritual weapons, that is to say, with the word of God and faith, he mil devour us.
This is the cause that he oftentimes stirreth up new battles against us. And indeed it is very profitable for us that he thus assaileth us, and by his subtle trains exerciseth us; for by this means he confirmeth our doctrine, he stirreth up and increaseth faith in us. Indeed, we have been many times cast down, and yet still are cast down in this conflict, but we perish not: for Christ hath always triumphed, and doth triumph through us. Wherefore we hope assuredly, that we shall also hereafter by Jesus Christ obtain the victory against the devil. And this hope bringeth imto us sure consolation, so that in the midst of our temptations we take com'age and say. Behold, Satan hath heretofore tempted us, and by his false illusions hath provoked ns to infidelity, to the contempt of God, despair, &c. yet hath he not prevailed, nor shall he prevail hereafter. " He is greater tliat is in us, than he that is in the world," (1 John iv.4.) Christ is stronger, who hath and doth overcome that strong one in us, and shall overcome him for ever. Notwithstanding the devil sometimes overcometh us in the flesh, that we may have experience of the power of a stronger against that strong one, and may say, with Paul, "When I am weak, then am I strong."
Let no man think therefore that the Galatians only were bewitched of the devil: but let every man think that he himself might have been, and yet may be bewitched by him. There is none of us so strong that he is able to resist him, and specially if he attempt to do it by his own strength. "Job was an upright and a just man, fearing God, and there was none like unto him upon the earth," (Job i. 8.) Bat what power had he against the devil, when God withdrew his hand? Did not this holy man horribly fall? Therefore this enchanter was not only mighty in the Galatians, but he goeth about continually to deceive, if not all men, yet as many as he can, with his illusions and false persuasions: " For he is a liar, and the father of lies," (John viii. 44.)
Here Paul excuseth the Galatians, and layeth the fault upon the false apostles. As though he should say, I see that ye are not fallen through wilfulness or malice; but the devil hath sent the enchanting false apostles, his children, amongst you, and they do so bewitch you, in teaching you that ye are justified by the law, that now ye think otherwise of Christ than ye did afore, when ye heard the gospel preached by me. But we labour, both by preaching and writing unto you, to uncharm that sorcery whereAvith the false apostles have bewitched you, and to set at liberty those which are snared therewith.
So we also at this day do laboiu* by the word of God against those fantastical opinions of the Anabaptists, that we may set at liberty those that are entangled therewith, and reduce them to the pure doctrine of faith, and there hold them. And this our labour is not altogether in vain; for we have called back many whom they have bewitched, and have delivered them out of their snares. Notwithstanding such there are, as will not suffer themselves to be taught, especially the chief sorcerers and authors of this witchery. They will hear no reason, nor admit the scripture: yea, they abuse and corrupt the scripture, and avoid such places as are alleged against them, with their false glosses and aevilish dreams, clean contrary to the scripture; which is a manifest sign that they are bewitched of the devil. Wherefore they are nothing amended by our admonitions, but are much more hardened and more obstinate than they were before. And surely I could never have believed, but that I have good experience thereof at this day, that the power of the devil is so great, that he is able to make falsehood so like the truth. Moreover (which is yet much more horrible) when he goeth about to oer whelm sorro^vful consciences with overmuch heaviness, he can so cunningly and so lively cliange himself into the likeness of Christ, that it is impossible for the poor tempted and afflicted soul to perceive it: Avhereby many simple and ignorant persons are deceived and driven down to desperation, and some also to destroy themselves; for they are so bewitched of the devil, that they believe this to be a most certain truth, that they are tempted and accused, not of the devil, but of Christ himself.
Such a thing of late happened to that miserable man Dr. Kraws of Halle, which said, "I have denied Christ, and therefore he standeth now before his Father and accuseth me." He being blinded with the illusion of the devil, hath so strongly conceived in his mind this imagination, that by no exhortation, no consolation, no promises of God he could be brought from it; whereupon he despaired, and so miserably destroyed himself This was a mere lie, a bewitching of the devil, and a fantastical definition of a strange Christ, whom the scripture knoweth not. For the scripture setteth forth Christ, not as a judge, a tempter, an accuser; but a reconciler, a mediator, a comforter, and a throne of grace.
But the poor man, deluded by the devil, could not then see this; and therefore, against all scripture, he thinketh this to be an undoubted truth: "Christ accuseth thee before his Father; he standeth not for thee, but against thee; therefore thou art damned." And this temptation is not of man, but of the devil, which that enchanter most strongly imprinteth in the heart of the tempted. But unto us which are led and taught by another spirit, it is a cursed lie, and a bewitching of the devil. But imto those that are thus bewitched, it is so certain a truth, that none can be more certain.
Seeing then that the de\41 is able to print in our heart so manifest a lie, that we would swear a thousand times it were an undoubted truth, we must not be proud, but walk in fear and humility, caUing upon the Lord Jesus, that we be not led into temptation. Worldly and seciu'e men, which, having heard the gospel once or twice preached, do by-and-by imagine that they have received abundance of the spirit, fall at length in like manner, because they fear not God, they are not thankful unto him, but persuade themselves that they are able, not only to hold and defend the doctrine of true religion, but also to stand against the devil in any assault or conflict, be it ever so great. Such are meet instruments for the devil to bewitch and to throw down to desperation.
On the other side, say not then: I am perfect: I cannot fall: but humble thyself, and fear, lest, if thou stand to-day, to-morrow thou be overthrown. I myself, although I be a doctor of divinity, and have now preached Christ, and fought against the devil in his false teachers a great while, by mine own experience have found how hard a matter this is. For I cannot shake of Satan as I desire: neither can I so apprehend Christ as tb«» scripture setteth him forth: but oftentimes the devil setteth before mine eyes a false Christ. But, thanks be to God who keepeth us in the word, in faith and in prayer, that we may walk before him in humility and fear, and not presume of our own wisdom, righteousness, and strength, but trust in the poAver of Christ, who is strong when we are weak, and by us weak and feeble creatures continually overcometh and triumpheth; to whom be glory for ever.
This bewitching then, and this sorcery, is nothing else but a plain illusion of the devil, printing in the heart a false opinion of Christ and against Christ, and he that is deluded with this opinion, is bewitched. They therefore that have this opinion, that they are justified by the works of the law, or by the traditions of men, are bewitched; for this opinion is against faith and against Christ. Paul useth this word [bewitching] in contempt of the false apostles, which so vehemently urged the doctrine of the law and works. As 'i£ he should say, What a devilish bewitching is this? For as the senses are perverted by bodily witchcraft, so are the minds of men also deluded by this spiritual witchcraft.
The Galatians at the first did gladly hear and obey the truth. Therefore when he saitli, *' Who hath bewitched you?" he sheweth that they were bewitched by these false apostles, and were fallen away from the truth, which before they did obey. But this seemeth yet a more bitter and vehement kind of speech, when he saith, that they do not believe the truth. For he signifieth by these words that they are bewitched, and that he would deliver them from this witchery, and yet they will not acknowledge nor receive this benefit. For it is certain that he did not reduce all from the errors of the false apostles unto the truth, but that many of them remained yet still bewitched. Therefore he useth these sharp and vehement words, " Who hath bewitched you?" As if he would say. Ye are so deluded and bewitched that now ye cannot obey the truth. I fear lest many of you are utterly lost, and so fallen awav that ye will never return again to the truth.
And here you have again to note by the way, another goodly commendation of the law and man's own righteousness, that the doctrine and preaching thereof, be it never so fervent, if the preaching of Christ and of the gospel do not go withal, never bringeth with it true conversion and hearty repentance. Hereof manifest demonstrations Ave have, not only by plain words of the scripture, but also by evident experience. For as it is true which is written to the Hebrews, that the law bringeth none to perfection: so in this epistle, St. Paul, by manifest example, confirmeth the same, reasoning thus with the Galatians: Tell me, saith he, ye that would be justified by the law, received ye the Spirit of God by hearing the law, or by the gospel of faith preached? Proving by their own experience, that it is not the law nor the preaching thereof, but the gospel and preaching of faith that raiseth a man being fallen, and quickeneth him to true repentance, as more fully is to be expressed hereafter, when we come to the place. And yet neither is the preaching of the law without its effect: the use thereof only serveth to shew forth the wrath of God, and to cast down: but to raise up a man, that cometh by the ministration of the gospel, and the preaching of faith only in Christ.
It was bitterly spoken where he said before, that they were so bewitched, that they could not obey the truth; but it is more bitterly said, when he addeth, that Christ was so lively described before them, that they might handle him with their hands, and yet they would not obey the truth. Thus he convinceth them even by their own experience. As though he would say: Ye are so bewitched and deluded with the devilish opinions of the false apostles, that now ye will not obey the truth. And whereas I have with great travel and diligence set forth Christ plainly before your eyes, yet doth this profit nothing at all.
In these words he hath respect to the former arguments, whereby he proved, that to those that will be justified by the law, Christ is but the minister of sin; that such do reject the grace of God, and that to them Christ died in vain. Which arguments he had before more vehemently prosecuted and more largely amplified in their presence, even as if a painter had pourtrayed Christ Jesus before their eyes. Now being absent, he putteth them in mind of the same things, saying, "to whom Jesus Christ was described in your sight." As if he said: There is no painter that with his colours can so lively set out Christ unto you, as I have painted him out by my preaching; and yet notwithstanding ye still remain most miserably bewitched.
Verse 1. And was among you crucified. What did I then paint out? Even Christ himself. How was that done? In this sort, that he is crucified in you or among you. He useth here very rough and sharp words. Before he said, that they sought righteousness by the law, rejected the grace of God, and that to them Christ died in vain. Noav he addeth moreover, that they crvicify Christ, who before lived and reigned in them. As if he should say. Ye have now, not only rejected the grace of God, not only to you Christ died in vain, but also he is most shamefully crucified among you. After the same manner he speaketh, Heb. vi. " Crucifying to themselves again the Son of God, and making a mock of him, &c."
If a man did but hear the name of a monk, of his shaven crown, of his cowl, of his rule» it o\ ould make him afraid, (how much so-, ever the Papists do adore these abominations, and brag that they are perfect religion and holiness, as I and others did judge of them, before God revealed his gospel unto us: for we were brought up in the traditions of men, which darkened Christ and made him utterly unprofitable unto us), when he heareth Paul say, that even they Avhich seek to be justified by the law of God, be not only deniers and murderers of Christ, but also they do most wickedly crucify him again. Now, if they be cruciliers of Christ which seek to be justified by the righteousness of the Jaw of God, and the works thereof, what are they, I pray you, which seek salvation and eternal life by the dregs and filthy dung of man's righteousness, and by the doctrine of devils?
But who could ever believe or think that it was so horrible and so abominable a sin to be made a religious man (for so they call them) namely to be made a massing priest, a monk, a friar, a nun? Doubtless, no man. Yea, they themselves say moreover, that monkery is a new baptism. Can there be any thing more horrible than that the kingdom of the Papists is the kingdom of such as spitefully spit in the face of Christ the Son of God, and crucify him again? For indeed they crucify him afresh (who was once crucified and rose again) both in themselves, in the chm'ch, and in the hearts of the faithful: for with their spiteful reproaches, rebukes, slanders, and injuries, they spit upon him, and with their wicked opinions they wound him, and thrust hiin through, that in them he may die most miserably: and in the stead of him they set up a glorious witchcraft, whereby men are so miserably charmed and deluded, that they cannot know Christ to be their justifier, their reconciler and saviour, but a minister of sin, their accuser, their judge, and their destroyer, which must be pacified no otherwise than by our works and merits.
And out of this opinion did afterwards spring the most pestilent and pernicious doctrine that is in the whole papacy, which is this: If thou wilt serve God, thou must merit foi'giveness of sins and everlasting life, and must also help others that they may attain to salvation: thou must enter into a monastery, vow obedience, chastity, poverty, &c. Monks and friars, and the rest of that religious rabble, being puffed up with this opinion of their own holiness, bragged that they only were in the life and state of perfection, and that other Christians led but a common life, for they did no undue works, or more than they were bound to do, that is, they did not vow and keep chastity, poverty, obedience, &c. they were but only baptized, and kept the ten commandments: but as for themselves, besides that which was common as well to them as to other Christians, they kept also the works of supererogation, and the counsels of Christ; wherefore they hoped to have merits and a place in heaven among the principal saints, far above the common sort of Christians.
This was undoubtedly a horrible illusion of the devil, Avhereby he hath bewitched almost the whole world. And every man, tlie more holy lie would seem to be, the more he is snared with that witchery, that is to say, Avith the pestilent persuasion of his own righteousness. And this was the cause that we could not know that Jesus Christ was our mediator and saviour, but we thought that he was a severe judge, which should be pacified by our works: which was nothing else but most horribly to blaspheme Christ, and, as Paul said before, to reject the grace of God, to make the death of Christ of none effect, and not only to kill him, but also most shamefully to crucify him again. And this is the right meaning of that which Christ allegeth out of Daniel: " That abomination stand eth in the holy place," (Dan. ix. 27. Matt. xxiv. 15.) Wherefore every monk and religious person, and every justiciary, seeking remission of sins and righteousness by his own works or by his afflictions, is a crucifier of Christ now reigning and living, although not in the proper person of Christ, yet in his own heart and in the hearts of^ others. A.nd whosoever do enter into monasteries, to the end that by their keeping of their rule they may be justified, do enter into the den of thieves, and are such as crucify Christ again.
Wherefore Paul useth in this place very severe and sharp words, to the end that he may fear and call back the Galatians from the doctrine of the false apostles. As if he o'nould say: Consider well what you have done. Ye have crucified Christ again (and this I do so plainly shew and paint out before your eyes, that ye may see it, and touch it with your hands) because ye seek to be justified by the law. But if righteousness come by the law, then is Christ a minister of sin, and his death altogether in vain. If this be true, then must it needs follow that Christ is crucified again in you.
And it is not without cause that he addeth this clause, " in you or among you." For Chi'ist is no more crucified, he dieth no more in his own person, as is said, Rom. vi., but he dieth in us when we, rejecting true doctrine, grace, faith, free remission of sins, seek to be justified by our own works, or else by the v/orks commanded in the law. Here Christ is crucified in us* again. Now this false and wicked persuasion, to seek righteousness by the law and works is nothing else (as I have before more amply declared,) but the illusion of the devil, wherewith men are so bewitched, that in noAvise they can acknowledge the benefit of Christ: yea, in all their life they can do nothing else, but deny the Lord who had bought them, and in Avhose name they were baptized, and crucify him again in themselves. Whosoever then hath any fear of God, or love unto Christ and his true religion, let him fly quickly out of this Babylon, and let him tremble at the very name of the papacy. For the impiety and abomination thereof is so horrible, that no man is able to express it with words, neither can it be otherwise seen, than with spiritual eyes only.
These two arguments Paul prosecuteth and beateth into the heads of the Gahitians very diligently: first, that they are so be- Tvitched of the devU, that they obey not the truth most clearly before their eyes: secondly, that they crucify Christ again in themselves. These seem to be simple and plain words, and without any high eloquence, but in very deed they are so mighty, that they exceed all the eloquence of man. It cannot therefore be comprehended, but only in spirit, how great an impiety it is to seek to be justified by the righteousness of the law, or by the righteousness and merits of man. For, as Paul saith here, it is nothing else but to be bewitched of the devil, to be disobedient to the truth, and to crucify Christ again. Are not these goodly commendations of the righteousness of the law and man's own righteousness?
The apostle therefore is inflamed with a vehement zeal, and with bitter words he reproveth and condemneth the presumption of man's own righteousness, rising upon the observation of the law of God, and charge th it with this impiety, that it crucifieth again the Son of God. Seeing then it is so dangerous a thing, it cannot be beaten down enough, or condemned as it should be; for thereof ensueth such a fall as is no less than the fall of Lucifer, and such a loss can never be recovered, and therefore he useth so sharp and rigorous words against it, that he spareth not the very law of God: against the which he so bitterly inveigheth, that he seemeth utterly to reject and condemn it. And this doth he, being constrained by great necessity; for otherwise he could not withstand the false apostles, nor defend the righteousness of faith against them. Albeit then that the law be holy, just, and good, yet must it put on, as it were, the vizor of an hypocrite, seeking to be justified by works. Now he presseth them with an argument, whereof they themselves had good experience, and which they could not deny.
Verse 2. This only would I learn of you: Received ye the Spirit by the works of the law, or by the hearing of faith preached?
He speaketh these words with a certaui indignation and contempt of the false apostles. If I had nothing else against you but even your own experience, saith he, yet have I enough As if he should say. Go to, now; ansAver me, I pray you, which am your scholar, for ye are so suddenly become doctors, that ye are now my masters and teachers: " Received ye the Holy Ghost by the works of the law, or by the preaching of the gospel?" With this argument he so convinceth them, that they have nothing to reply again. For their own experience is altogether against them; to wit, that they had received the Holy Ghost, not by the works of the law, but by the preaching of the gospel.
Here again I warn you, that Paul speaketh not only of the ceremonial law, but of the whole law. For he grouudeth his argument upon a sufficient division. If he should speak of the ceremonial laAV onlv, it were not a sufficient division. It is an argument therefore standing upon two parts, whereof the one must needs be true, and the other false; that is, either ye received the Holy Ghost by the law, or by the hearing of faith. If by the law, then not by the preaching of faith: if by the preaching of faith, then not by the law. There is no mean betwixt these two. For all that is not the Holy Ghost or the preaching of faith, is the law. Here are we in the matter of justification. But to attain to justification, there is no other way but either the voice of the gospel, or the voice of the law. Wherefore the law is here taken generally, as wholly separate from the gospel. But it is not the ceremonial law only that is separate from the gospel, but also the moral law, or the law of the ten commandments. Wherefore Paul speaketh here of the whole law.
He groundeth this argument upon a sufficient distinction, after this sort. Tell me, saith he, " Received ye the Holy Ghost by the works of the law, or by the preaching of the gospel?" Answer me to this. Ye cannot say that this was done by the laAv. For so long as ye were under the law, and did the works thereof, ye never received the Holy Ghost. Indeed ye taught and heard the law of Moses every Sabbath; but it hath not been heard or seen that ever the Holy Ghost was given to any, either doctor or disciple, through the preaching of the law. Moreover, ye have not only taught and heard the law, but also ye have laboured Avith all your power to perform the same by your works, whereby ye should most of all have received the Holy Ghost, if he had been given by the law, seeing ye were not only teachers and hearers, but also doers of the law; and yet ye cannot shew me that this was done at any time. But, as soon as the hearing of faith or the gospel came unto you, by-and-by ye received the Holy Ghost by the only hearing of faith, before ye had done any work, or shewed any fruit of the gospel. For as Luke witnesseth in the Acts, at the only preaching of Peter and Paul, *' the Holy Ghost came upon those which heard the word, through whom also they received divers gifts, so that they spake with new tongues," (Acts x. 44. xi. 15. xix. 5, 6.)
It is manifest therefore that by the only preaching of faitli ye received the Holy Ghost before ye did any good work, or brought forth any fruits of the gospel. On the other side, the accomplishing of the law never brought the Holy Ghost: much less could the only hearing of the law do it. Therefore not only the hearing of the law, but that affection and zeal also, whereby ye go about to accomplish the law by your works, is vain and unprofitable. Wherefore although a man labour to do all things: that is to say, although he have a zeal of God, and with all his endeavour go about to be saved by the law, and exercise himself day and night in the righteousness thereof, notwithstanding he doth but labour and consume himself in vain. For they which are ignorant of the righteousness of God, autl
**go about to establish their own righteousness," (Rom. x. 3.) (as Paul saith in another place) do not submit themselves unto the righteousness of God. Again: " Israel which followed the law of righteousness, attained not the law of righteousness," &c. ( Rom. ix. 3 1.) Now, Paul speaketh here of the manifestation of the Holy Ghost in the primitive chm-ch. For "the Holy Ghost came down in a manifest likeness upon those that did believe," (Matt. iii. 16.) and by this sign did plainly witness that he was there present at the preaching of the apostles; also that they Avhich heard the word of faith preached by the apostles, were accepted as righteous before God: for else the Holy Ghost would not have come down upon them.
Wherefore we must diligently weigh and consider the force of this argument, which is so often repeated in the Acts of the Apostles. Which book is written to confirm and establish this argument: for it teacheth nothing else but that the Holy Ghost is not given by the law, but by the hearing of the gospel. For when Peter preached, the Holy Ghost forthwith fell upon all those that heard him, " and, in one day, three thousand, which were present at the preaching of Peter, believed and received the Holy Ghost," (Acts ii.) So Cornelius received the Holy Ghost, not by the alms which he gave, but when Peter had opened his mouth, and was yet speaking, the Holy Ghost fell upon all them which with Cornelius heard the word, (Acts x. 44.) These are manifest arguments, experiences, and divine works, which cannot deceive us.
Luke also writeth of Paul, in the fifteenth of the Acts, that when he had preached the gospel together with Barnabas among the Gentiles, and was returned to Jerusalem, he set himself against the Pharisees and disciples of the apostles, which urged circumcision and the keeping of the law, as necessary to salvation: whose mouths he so stopped (saith Luke) in shewing what things he and Barnabas had done amongst the Gentiles, that the whole church was amazed at the hearing thereof, especially when they heard that God had wrought so many and so great miracles and wonders by them among the Gentiles: and when they which bare a zeal to the law, did wonder how it could be that the uncircmncised Gentiles, not doing the law, nor the works thereof, nor having the righteousness of the law, should notwithstanding attain to this grace, to be justified and receive the Holy Ghost as well as the Jews that were circumcised; here Paul and Barnabas did allege nothing else but manifest experience: wherewith they Avere so confounded, that they had nothing to reply again. By this means Paulus Sergius, the lieutenant, and all those cities, regions, kingdoms, and countries where the apostles had preached, by the only preaching of faith did believe, without the law and the works thereof.
In tho whole book therefore of the Acts, there is nothing- else handled in effect, but that it behovtth as Avell Jews as Gentiles, as well righteous as unrig-hteous, to be justified by faith alone in Christ Jesus, without the law and the works thereof. The which thing- doth appear as well by the preaching of Peter, of Paul, of Stephen, of Philip, and the other apostles, as also by the examples of the Gentiles and Jews. For as God gave the Holy Ghost to the Gentiles which lived without the law, by the preaching of the gospel, so did he give the same to the Jews: yet not by the law, nor by the ceremonies and sacrifices commanded in the law, but by the only preaching of faith. Now if the law had been able to justify, and the righteousness of the law had been necessary to salvation, then doubtless the Holy Ghost had not been given to the Gentiles which kept not the law. But expei-ience itself doth plainly witness, that the Holy Ghost was given mito them without the law (and this did the apostles, both Peter, Paul, Barnabas, and others see) therefore the law doth not justify, but faith only in Christ, which the gospel setteth forth.
These things are diligently to be marked, because of the adversaries, which do not consider what is handled in the Acts of the Apostles. I myself, in times past, also read this book, when indeed I understood in it nothing at all. Therefore when thou hearest or readest in the Acts of the Apostles, or wheresoever it be in the scriptures, this word " Gentiles," thou must think that it is not to be understood literally of the common nature of the Gentiles, but it carrieth with it a spiritual meaning, and is to be taken, not for those which are under the law, as were the Jews, (as before is said in the second chapter: " we by nature Jews," &c.) — ^but for those which are without the law. Wherefore, to say that the Gentiles are justified by faith, is nothing else, but that they which observe not the law nor do the works thereof, which are not circiuncised, which sacrifice not, &c. are justified and receive the Holy Ghost. By what means? Not by the law and the works thereof (for they have no law) but freely, and without any other means, except only the hearing of the gospel.
So Cornelius and his friends, whom he had called to his house, do nothing, neither look they upon any works going before, and yet as many as are present receive the Holy Ghost. No man speaketh but Peter. They, sitting by, do nothing: they think not of the law, much less do they keep it: they sacrifice not: they care not for the receiving of circumcision, but only ai'e bent to hear that which Peter speaketh. He by his preaching brought the Holy Ghost into their hearts, as it were visibly: "for they spake with tongues, and glorified God."
But some men may liere cavil and say: who knoweth whether it were the Holy Ghost or no? Well, let them cavil. Sure it is that the Holy Ghost, so bearing witness, doth not lie, but hereby sheweth that he accepteth the Gentiles for righteous, and justifieth them by no other means, than by the only voice of the gospel, or hearing of faith in Christ preached. We may see also in the Acts how greatly the Jews marvelled at this new and strange thing. For the faithful which were of the circumcision, and came Avith Peter to Caesarea, seeing the gift of the Holy Ghost to be poured out also upon the Gentiles in the house of Cornelius, were astonished, (Acts x. 45.) Also they that were at Jerusalem complained of Peter for that he went in to men uncirciuncised, "and did eat with them," (Acts xi. 3.) But when they heard the matter declared by Peter, in order, as it was done touching Cornelius, they marvelled and glorified God, saying: "then hath God also given salvation unto the GentUes."
This report therefore, and this fame, that God had given salvation also to the Gentiles, Avas at the first not only intolerable, but also a great offence even to the believing Jews, Avhich they could not easily shake off"; for they had this prerogative above all other nations, "that they were the people of God, The adoption, the glory, the worship, &c belongea to them," Rom. ix. Moreover they exercised themselves in the righteousness of the law, they laboured all the day long, they bare the burden and heat of the day. Moreover, they had the promise, as touching the observation of the law; therefore they could not but murmur against the Gentiles, (Matt, xx.) and say: "behold the Gentiles come but even now, and have not sufl'ered any heat or borne any burden; notwithstanding they have the same righteousness and Holy Ghost, Avithout labour, which we by labour and by the heat and burden of the day could not obtain." Indeed they have laboured, but that was but one hour, and by this labour they are more refreshed than wearied. Wlierefore then hath God tormented us with the law, if it avail nothing to the obtaining of righteousness? He noAv preferreth the Gentiles before us, Avhich have been so long burdened with the yoke of the law. For Ave which are the people of God, have been vexed all the day long: but they which are not the people of God, neither have any law, nor have done any good at all, are made equal with us.
And for this cause the council of the apostles, upon great necessity was assembled at Jerusalem, to satisfy and pacify the Jews, who though they believed in Christ, yet was this opmion notwithstanding deeply rooted in their hearts, that the laAv of Moses ought to be observed. — There Peter, upon his OAvn experience, set himself against them, saying: "if God hath given the same grace unto the Gentiles, which he hath given unto us which have believed in the Lord Jesus Christ, who was I, thaf- I could let God?" (Acts xi. 17.) Again: "God, who knowetli their hearts, bare them Avitness in giving unto them the Holv Ghost, even as he did unto us. And he put no difference be- twoen lis and them, purifying their hearts by faith. Now therefore, why tempt ye God, to lay a yoke on the disciples' necks, which neither our fathers nor we were able to bear?" &;c. (Acts XV. 8, 9, 10.) With these words Peter at once overthroweth the whole law. As if he should say: we will not keep the law, for we are not able to keep it; but we believe through the grace of our Lord Jesus Christ to be saved, even as they did. So Peter here standeth altogether upon this argument, that God gave unto the Gentiles the self-same grace that he gave to the Jews. As though he would say: when I preached to Cornelius, I learned, by my own experience, that the Holy Ghost Avas given without the law to the Gentiles, by the only hearing of faith; therefore in no case are they to be burthened with the law. To conclude, since it is certain that neither we nor our fathers were ever able to fulfil the law, it behoveth you also to reject this error, that righteousness and salvation cometh by the law. And this the believing Jews did, by little and little; but the wicked, which by this preaching were oflPended, at the length were altogether hardened.
So in the Acts ye shall find the experience, the preachings, and also the examples of the apostles for the confirmation of this matter, against this obstinate opinion touching the righteousness of the law. And we ought therefore the more to love, and the more diligently to read this book, because it containeth most substantial testimonies, which are able to comfort and confirm us against the Papists or Jews; whose abominations and coloured hypocrisy we impugn and condemn by our doctrine, that we may set forth the benefits and glory of Christ. Who though they have no substantial matter to allege against us (whereas the Jews might have laid against the apostles, that they had received the law and all these ceremonies from God) yet notwithstanding they are no less obstinate in defending their cursed traditions and abominations, than the Jews were in maintaining their law, which they had received from God, glorying and bragging that they sit in the place of bishops, and that the authority to govern the churches is committed unto them. — Whereby they would bring us into bondage, and wrest from us this article, that we are justified, not by faith formed and adorned with charity (as they say) but by faith alone! But we set against them the book of the Acts. Let them read this book, and consider the examples contained in it, and they shall find this to be the sum and the argument thereof, that Ave are justified by faith only in Christ without works, and that the Holy Ghost is given by the only hearing of faith at the preaching of the gospel, and not at the preaching of the law, nor by the works of the law.
Wherefore thus teach we, O man: Although thou fast, give alms, honour thy parents, obey the magistrate, &c. yet art thou not justified thereby. This voice of the laAV, honour tliy parents, or any other else, either heard or fulfilled, doth not justify. What then? To hear the voice of the spouse, to hear the word of faith: this word being heard, doth justify. Wherefore? Because 'it bringeth the Holy Ghost, which justifieth a man, and maketh him righteous before God.
Hereby we may see what is the difference betAveen the law and the gospel. The law never bringeth the Holy Ghost, but only teacheth what we ought to do: therefore it justifieth not. But the gospel bringeth the Holy Ghost, because it teacheth what we Ought to receive. — Therefore the law and the gospel are two contrary doctrines. To put righteousness therefore in the law, is nothing else but to fight against the gospel. For Moses with his law is a severe exactor, requireth of us that we should work, and that we should give: briefly, it requireth and exacteth. Contrariwise the gospel giveth freely and requireth of us nothing else, but to hold out our hands, and to take that which is offered. Now to exact and to give, to take and to offer, are clean contrary, and cannot stand together. For that which is given, 1 take: but that which I give, I do not take, but I offer it unto another. Therefore if the gospel be a gift, it requireth nothing. Contrariwise the law giveth nothing, but it requireth and straitly exacteth of us, yea even impossible things.
Here our adversaries set against us the example of Cornelius. Cornelius, say they, was, (as Luke witnesseth) " a good man, just, and fearing God, which gave alms to the people, and prayed to God continually:" therefore of congruence he did merit the forgiveness of sins, and the sending of the Holy Ghost. I answer: Cornelius was a Gentile, and this cannot the adversaries deny: for the words which Peter allegeth, Acts x. 28, do plainly witness the same. " Ye know," saith he, " that it is unlawful for a man that is a Jew, to accompany with one of another nation: but God hath shewed me that I should not call any man polluted or unclean." He was therefore a Gentile, and not circumcised, not keeping the law, yea, not once thinking of it, because it pertaineth nothing unto him: and yet notwithstanding he was justified and received the Holy Ghost. And this argument, as I said, is handled throughout the whole book of the Acts: to wit, that the law availeth nothing to righteousness.
Let this suffice then for the defence of the article of justification, that Cornelius was a Gentile, not circumcised, not keeping the law: therefore he was not justified by the law, but by the hearing of faith. — God justifieth therefore without the law, and so consequently the law availeth nothing to righteousness. For otherwise God would have given the Holy Ghost to the Jews only, which had the law and kept it, and not to the Gentiles Avhich had not the law, and much less did not accomplish it. But God wrought clean contrary; for the Holy Ghost was given to them that kept not the law; wherefore righteousness coraeth not by the law. By this means the objection of the adversaries which do not understand the true manner of justification is answered.
Here again the adversaries object against us, and say, be it so that Cornelius was a Gentile, and did not receive the Holy Ghost by the law, yet notwithstanding, forasmuch as the text saith plainly, " that he was a just man fearing God, giving alms,'* &c. it may seem that by these works he deserved to have the Holy Ghost afterwards given unto him. I answer, that Cornelius was a just and a holy man in the Old Testament, because of his faith in Christ which was to come, as all the fathers, prophets and godly kings were righteous, and received secretly the Holy Ghost through faith in Christ to come. But these Popish sophisters put no difference between faith in Christ to come, and in Christ which is already come. Wherefore, if Cornelius had died before Christ was revealed, yet had he not been damned, because he had the faith of the fathers, which were saved by faith only in Christ to come, (Actsxv. 11.) He remaineth then always a Gentile, uncircumcised and without the law, and yet notwithstanding he worshipped the self-same God whom the fathers worshipped by faith in the Messias to come. But now, because the Messias was already come, necessary it was that it should be shewed unto him by the apostle Peter, that he was not now to be looked for, but that he was already come.
And this article concerning faith in Christ to be revealed, and in Christ now revealed (that I may touch this also by the way) is very necessary to be known. For seeing that Christ is now revealed, we cannot be saved by faith in Christ to come, but we must believe that he is already come, hath fidfilled all things, and abolished the law. Therefore, necessary it was also that Cornelius should be brought to another belief, not that Christ was yet to come, as he did believe before: but that he was already come. So faith giveth place to faith: " from faith to faith." (Rom. i. 17.)
The popish schoolmen therefore are deceived, when they say, for the maintenance of their opus congruum, or merit before frace, that Cornelius, by the natural and moral work of reason, eserved grace and the sending of the Holy Ghost. For to be a just man and fearing God, are the properties, not of a Gentile or of a natural man, but of a spiritual man, who hath faith already. For unless he did believe in God, and fear God, he could not hope to obtain any thing of him by prayer. The first commendation therefore that Luke giveth unto Cornelius, is this, " That he is a righteoas man and fearing God:" afterwards he commendeth him for his works and alms-deeds. This oiir adversaries do not consider, but lay hold upon this sentence, "that he gave alms unto the poor:" for that seemeth to make for the estabUshing of their merit of congruence or desert going before grace. But first the person or the tree must be commended, and then the works and the fruit. Cornelius is a good tree, for he is righteous and feareth God: therefore he bringeth forth good fruit, he giveth alms, he calleth upon God, and these fruits please God, because of his faith. Wlierefore the angel commendeth Cornelius for his faith in Christ to come, and bringeth him from that faith, to another faith in Christ which was already come, when he saith: " Call for Simon, whose sirname is Peter: he shall tell thee what thou oughtest to do," &c. (Actsx. 5, 6.) Like as then Cornelius was without the law before Christ was revealed: even so, after Christ was revealed, he received neither the law nor circumcision. And as he kept not the law before, so did he not keep it afterwards. This argument therefore concludeth strongly: Cornelius was justified without the law, therefore the law justifieth not.
Likewise Naaman the Syi'ian was, no doubt, a good and godly man, and had a religious and reverent opinion of God. And although he was a Gentile, and belonged not to the kingdom of Moses, which then flourished; yet notwithstanding his flesh was cleansed, and the God of Israel was revealed unto him, and he received the Holy Ghost. For thus he saith: "now I know assuredly that there is no other God in all the world but in Israel," (2 Kings v. 15, &c.) He doth nothing at all, he keepeth not the law, he is not circumcised: but only he prayeth that 80 much of that earth might be given unto him, as two mules should be able to carry away. Moreover it appeareth that faith was not idle in him. For thus he speaketh to the prophet Heliseus: " Thy servant will henceforth neither offer burnt sacrifice, nor offering unto any other God, saving the Lord. But in this thing the Lord be merciful unto thy servant: that when my master goeth into the house of Rimmon to worship there, and leaneth on my hand, and I bow myself in the house of Rimmon; when I do bow down, I say, in the house of Rimmon, the Lord be merciful to thy servant in this point." To whom the prophet saith, " Go in peace." So was he justified. The Jew hearing this, fretteth for anger, and saith: What! Should the Gentile be justified without the keeping of the law? Should he be compared with us which are circumcised?