'llie Gentiles justified without the law^ even when the law and policy of Moses was yet in force.
Tlierefore God, long before, when the kingdom of Moses was yet standing and flourishing, did shew that he justified men without the law, as indeed he justified many kings in Egypt and itj Babylon: also Job, and many other nations of the East. Moreover, Nineveh, a ^eat city, was justified, and received the promise of God, that it should not be destroyed. By what means? Not because it heard and fulfilled the law: but because it believed the word of God which the prophet Jonas preached. For so saith the prophet: " and the Ninevites "believed God, and proclaimed a fast, and put on sackcloth;" that is to say, they repented. Our adversaries do craftily pass over this word [believed], and yet the effect of all together resteth therein. Thou readest not in Jonas: and the Ninevites received the law of Moses, were circumcised, off'ered sacrifice, fulfilled the works of the law: but believing the word, they repented in sackcloth and ashes.
This was done before Christ was revealed, when that faith yet reigned, which believed in Christ to come. If then the Gentiles were justified without the law, and received secretly the Holy Ghost, when the law was yet in force, why should the Iuav be required as necessary to righteousness, which by the coming of Christ is now abolished? Wherefore this is a strong argument, grounded upon the experience of the Galatians: " Received ye the Holy Ghost by the works of the law, or by the hearing of faith preached?" (Gal. iii. 2.) For they were compelled to grant that they heard nothing of the Holy Ghost, before the preaching of Paul; but when he preached the gospel, then they received the Holy Ghost.
So we also, at this day, convicted by the testimony of our own conscience, are constrained to confess, that the Holy Ghost is not given by the law, but by the hearing of faith. For many heretofore in the papacy have gone about with great labour and study, to keep the law, the decrees of the fathers, and the traditions of the Pope; and some, with painful and continual exercises in watching and praying, did so weary and weaken their bodies, that afterwards they were able to do nothing; whereby notwithstanding they gained nothing else, but that they miserably afflicted and tormented themselves. They could never attain to a quiet conscience, and peace in Christ, but continually doubted of the good will of God towards them. But now, since the gospel teacheth that the law and works do not justify, but faith alone in Jesus Christ, hereupon followeth a most certain knowledge and understanding, a most joyful conscience, and a true judgment of every kind of life, and of all things else whatsoever. The believing man may now easily judge that the papacy, with all the religious orders and traditions thereof, is wicked; which before he could not do. For so great blindness reigned in the world, that we thought those works which men had advised, not only without the will of God, but also contrary to his commandment, to be much better than those which the magistrate, the householder, the child, the servant did at the commandment of God.
Indeed we ought to liave learned by the word of God, that the religious orders of the Papists (which only they call holy) are wicked, since there is no commandment of God, or testimony in the holy scriptures as touching the same. Contrariwise, other orders of life, which have the word and commandment of God, are holy and ordained of God. But we were then wrapped in such horrible darkness, that we could not truly judge of any thing. But now, since the clear light of the gospel doth appear, all kinds of life in the world are under our judgment. We may boldly pronounce out of the word of God, that the condition of servants, which before the world is most vile, is far more acceptable unto God, than all the religious orders of the Papists. For by this word he commendeth, approveth, and adorneth the state of servants, and so doth he not the orders of monks, friars, and such other. Therefore this argument, grounded upon experience, ought to prevail with us also. For although many men in the papacy wrought many and great works, yet could they never be certain of the will of God towards them, but they were always in doubt: they coidd never attain to the knowledge of God, of themselves, of their calling: they never felt the testimony of the Spirit in their hearts. But now that the truth of tlie gospel appeareth, they are fully instructed by the only hearing of faith, in all these things.
It is not without cause that I do so largely intreat of these things. — For it seemeth to reason but a small matter, that the Holy Ghost is received by the only hearing of faith, and that there is nothing else required of us, but that we, setting apart all our Avorks, should give ourselves only to the hearing of the gospel. Man's heart doth not understand nor believe that so great a treasure, namely, the Holy Ghost, is given by the only hearing of faith; but reasoneth after this manner: forgiveness of sins, deliverance from death, the giving of the Holy Ghost, of righteousness, and everlasting life, are great things; therefore, if thou wilt obtain these inestimable benefits, thou must perform some other great and weighty matter. This opinion the devil doth well like and approve, and also increaseth the same in the heart. Therefore, when reason heareth this: thou canst do nothing for the obtaining of the forgiveness of sins, but must only hear the word of God, by-and-by it crieth out, and saith. Fie, thou raakest too small account of the remission of sins, &c. So the inestimable greatness of the gift, is the cause that we cannot believe it: and because this incomparable treasure is freely offered, therefore it is despised.
But tliis we must needs learn, that forgiveness of sins, Christ, and the Holy Ghost are freely given unto us at the only hearing of faith preached, notwithstanding our horrible sins and demerits. And we must not weigh how great the thing is that is given, and how \inworthy we are of it (for so should the greatness of the gift, and our unworthiness terrify us), but we must think that it pleaseth God freely to give unto us this unspeakable gift, unto us, I say, which are unworthy, as Christ in Luke saith, "fear not, little flock: for it is your father's pleasure to give it unto you: lo, to give unto you," saith he, " a kingdom," (Luke xii. 32.) To whom? to you, unworthy, which are his little flock. If I then be little, and the thing great (nay, rather, of all things the greatest) which God hath given unto me, I must think that he also is great, and only great, which giveth it. If he offer it and will give it, I consider not my own sin and unworthiness, but his fatherly good- will towards me which is the giver, and I receive the greatness of the gift with joy and gladness, and am thankful for so inestimable a gift, given freely unto me, to me, I say, unworthy, by the hearing of faith.
Here, again, foolish reason is off^ended, and reproveth us, saying, where ye teach men to do nothing at all for the obtaining of so great and inestimable a gift, but to hear the word of God, this seemeth to tend to the great contempt of grace, and to make men secure, idle, and dissolute, so that they slack their hands and do no good at all. Therefore it is not good to preach this doctrine, for it is not true: but men must be urged to labour and to exercise themselves unto righteousness, and then shall they obtain this gift. The self-same thing the Pelagians, in times past, objected against the Christians. But hear what Paul saith in this place: " ye have received the Holy Ghost:" not by your own labour and travel, not by the works of the law, " but by the hearing of faith." Briefly, hear what Christ himself saith, and what he answereth to Martha, being very careful, and hardly bearing that her sister Mary, sitting at the feet of Jesus, and hearing his word, should leave her to minister alone. " Martha, Martha," saith he, *'thou carest, and art troubled about many things; but one thing is needful. Mary hath chosen the good part, which shall not be taken from her," (Luke x. 41, 42.) A man therefore is made a Christian, not by working, but by hearing; wherefore, he that wiU exercise himself to righteousness, must first exercise himself in hearing the gospel. Now, when he hath heard and received the gospel, let him give thanks to God with a joyful and a glad heart, and afterwards let him exercise himself in those good works whicH are commanded in the law, so that the Jaw and works may follow the hearing of faith. So may he quietly walk in the light, which is Christ, and boldly choose and do works, not hypocritical, but good works indeed, such as he knoweth to please God and to be commanded of him, and contemn all those hypocritical shadows of free-will works.
Our adversaries think that faith, whereby we receive the Holy Ghost, is but a light matter: but how high and hard a matter it is, I myself do find by experience, and so do aU they which with me do earnestly embrace the same. It is soon said, that by the only hearing of faith, the Holy Ghost is received: but it is not so easily heard, laid hold on, believed and retained.
as it is said. Wherefore if thou hear of me that Christ is that lamb of God, sacrificed for thy sins, see also that thou hear it effectually. Paul, very aptly, calleth it the " hearing- of faith," and not the word of faith (although there be small difference), that is, such a word as thou hearing- dost believe, so that the word be not only my voice, but may be heard of thee, and may enter into thy heart, and may be believed of thee: then it is truly and indeed the hearing- of faith, through the which thou receivest the Holy Ghost: which, after thou hast once received, thou shalt also mortify thy flesh.
The faithful do find, by their own experience, how gladly they would hold and embrace the word when they hear it, with a fiill faith, and abandon this opinion of the law and of their own righteousness: but they ^el in their flesh a mighty resistance against the spirit. For reason and the flesh wiU needs work together. This saying: " Ye must be circumcised and keep the law," cannot be utterly rooted out in our minds, but it sticketh fast in the hearts of all the faithful. There is in the faithful, therefore, a continual conflict between the hearing of faith and the works of the law. For the conscience always murmureth, and thinketh, that this is too easy a way, that by the only hearing of the word, righteousness, the Holy Ghost, and life everlasting is promised unto us. But come once to an earnest trial thereof, and then tell me how easy a thing it is to hear the word of faith. Indeed he which giveth is great; moreover, he giveth great things willingly and freely, and upbraideth no man therewith: but thy capacity is hard and faith weak, still striving against thee, so that thou art not able to receive this gift. But let thy conscience murmur against thee never so much, and let this (must) come never so often into thy mind, yet stand fast and hold out, until thou overcome this (must). So as faith increaseth by little and little, that opinion of the righteousness of the law will diminish. But this cannot be done without great conflicts.
Verse S. Are ye so foolish, that after ye have beg;un in the spirit, ye would now end in the flesh i
This argument being concluded, how that the Holy Ghost Cometh not by the works of the law, but by the preaching of faith, he beginneth here to exhort and terrify them from a double danger or incommodity. The first is: " Are ye so foolish, that after ye have begun in the spirit, ye would now end in the flesh?" The other followeth: " Have ye suffered so great things in vain?" As if he said, Ye began in the spirit: that is, your religion was excellently well begun. As also a little after, he saith: " Ye ran well," &c. But what have ye gotten thereby? Forsooth, ye will now end in the flesh.
Paul setteth here the spirit against the flesh. He calleth not the flesh (as before I have said) fleshly lust, beastly passions, or sensual appetites: for he intreateth not here of lust and si.rh other fleshly desires; but of forgiveness of sins, of justifying- the conscience, of obtaining righteousness before God, of deliverance from the law, sin, and death; and yet notwithstanding he saitli here, that they, forsaking the spirit, do now end in the flesh. Flesh therefore is here taken away for the very righteousness and wisdom of the flesh, and the judgment of reason, which seeketh to be justified by the law. Whatsoever then is most excellent in man, the same here Paul calleth flesh, as the wisdom of reason, and the righteousness of the law itself.
And this place must be well considered, because of the slanderous and cavilling Papists, which wrest the same against us, saying, that we in popery began in the spirit, but now, having married Avives, Ave end in the flesh. As though a single life, or that to have a Avife, Avere a spiritual life; and as though it nothing hindered their spiritual life, if a man, not contented with one Avhore, have many. They are mad men, not understanding what the spirit, or Avhat the flesh is. The spirit is whatsoever is done in us according to the spirit; the flesh, Avhatsoever is done in us according to the flesh, Avithout the spirit. Wherefore, all the duties of a Christian man, as \o love his Avife, to bring up his children, to govern his family, and such like (Avhich unto them are worldly and carnal) are the fruits of the spirit. These blind buzzards cannot discern things Avhich are the good creatures of God, from vices.
Here is also to be noted the manner of speech Avhich the apoa, tie useth Avhen he saith, Ut come consmnmamini, speaking in the passive voice. As if he said, ye end, yea rather ye are ended in the flesh. For the righteousness of the laAv, Avhich Paul here calleth the flesh, is so far ofl" from justifying, that they Avhich after the receiving of the Holy Ghost through the hearing of faith, fall back again unto it, are ended in it; that is to say, are utterly destroyed. Therefore, whosoever teach that the laAv ought to be fulfilled to this end, that men might be justified thereby, while they go about to quiet their consciences, they hurt them, and while they would justify them, they condemn them.
Paul hath ahvays a glance at the false apostles; for they still urged the law, saying, Faith only in Christ taketh not away sin, pacitieth not the wrath of God, justifieth not; therefore, if ye will obtain these benefits, ye must not only believe in Clu'ist, but therewith ye must also keep the laAV, be circumcised, keep, the feasts, sacrifices, &c. Thus doing ye shall be free from sin, irom the wrath of God, from everlasting death. Yea, rather, saith Paul, by the self-same things ye establish unrighteousness, ye provoke the wrath of God, ye add sin to sin, ye quench the spii-it, ye fall away from grace, and utterly reject the same, and ye, together with your disciples, do end in the flesh. This is the first danger, from the which he terrifieth the Galatians, lest, if they seek to be justified by the laAv, they lose their spirit, and forego their good beginning's for a Avretched end.
The other danger or incommodity is this: "Have ye suffered 80 many things in vain?" As though he would say, Consider, not only how well ye began, and how miserably ye have forsaken your good beginning, and your course well begun: moreover, that not only ye have lost the first fruits of the spirit, being fallen again into the ministry of sin and death, and into a doleful and a miserable bondage of the law: but consider this also, that ye have suffered much for the gospel's sake, and for the name of Christ: to wit, the spoiling of your goods, railings and reproaches, dangers both of bodies and lives, &c. All things were in a happy course and great towardness with you. Ye taught purely, ye lived holily, and ye endm'ed many evils constantly, for the name of Christ. But now, all is lost, as well doctrine as faith, as well doing as suffering, as well the spirit as the fi'uits thereof.
Hereby it appear eth sufficiently, what incommodity the righteousness of the law, and man's own righteousness bringeth: to wit, that they which trust in it do lose at once mispeakable benefits. Now, what a miserable thing is it, so suddenly to lose such inestimable glory and assurance of conscience towards God? Also to endure so many great and grievous afflictions, as loss of goods, wife, children, body and life, and yet notwithstanding to sustain all these things in vain? And out of these two places, much matter may be gathered to set forth and amplify at large the goodly commendation of the law and man's own righteousness, if a man would stand upon every parcel by itself, and declare what spirit it was wherewith he began; what, how great, and how many the afflictions were Avhich he endured for Christ's sake. But no eloquence can sufficiently set forth these matters: for they are inestimable things whereof Paul here entreateth: to Avit, the glory of God, victory over the world, the flesh and the devil; righteousness and everlasting life: and on the other side, sin, desperation, eternal death, and hell. And yet, notwithstanding, in a moment we lose all these incomparable gifts, and procure unto ourselves these horrible and endless miseries, and all by false teachers, Avhen they lead us away from the truth of the gospel unto false doctrine. And this do they, not only very easily, but also under a shew of great holiness, bring to pass.
This he addeth as a correction: whereby he mitigateth the reprehension that goeth before, which was somewhat sharp. And this he doth as an apostle, lest he should terrify the Galatians too much. Although he chide them, yet notwithstanding he always doth it in such sort, that he poureth in sweet oil withal, lest he should drive them to desperation.
He saith therefore, " If notwithstanding it be in vaiu." As if he would say, Yet I do not take away all hope from you. But if ye will so end in the flesh, that is to say, follow the righteousness of the law and forsake the spirit, as ye have begun, then know ye, that all your g-lory and affiance which ye have in God, is in vain, and all your afflictions are unprofitable. Indeed I must needs speak somewhat roughly unto you in this matter; I must be fervent in the defence thereof, and somewhat sharp in the chiding of you, especially the matter being so weighty, and constraining me thereunto, lest ye should think it to be but a trifle to reject the doctrine of Paul, and receive another. Notwithstanding, I will not utterly discourage you, so that ye repent and amend. For sickly and scabbed children may not be cast away, but must be tendered and cherished more diligently than they which are in health. So that Paul here, like a cunning physician, layeth all the fault in a manner upon the false apostles, the authors and only cause of this deadly disease. Contrariwise he handleth the Galatians very gently, that by his mildness he might heal them. We therefore, by the example of Paul, ought in like manner to reprehend the weak, and so to cure their infirmity, that in the meantime we leave not off" to cherish and comfort them, lest if we handle them too sharply, they fall into desperation.
Verse 5. He therefore that ministereth to you the spirit, and worketh miracles among you, dotli he it through the works of the law, or by the hearing of faith preached?
This argument, grounded upon the experience of the Galatians, doth so well like the apostle, that after he hath reproved and terrified them, setting before them a double danger, he now repeateth the same again, and that with a more large amplification, saying, " He which ministereth," &c. That is to say, ye have not only received the spirit by the hearing of faith, but whatsoever ye have either known or done, it came by the hearing of faith. As though he would say. It was not enough that God gave you once the spirit; but the same God hath also enriched you with the gifts of the spirit, and increased the same in you, to the end that when ye have once received the spirit, it might always grow, and be more and more eff'ectual in you. Hereby it is plain, that the Galatians had wrought miracles, or at the least, had shewed such fruits of faith as the true disciples of the gospel are wont to bring forth. For the apostle elsewhere saith: " That the kingdom of God is not in word, but in power," (1 Cor. iv. 20.) Now, this power is not only to be able to speak of the kingdom of God; but also in very deed to shew that God through his spirit is effectual in us. So before, in the second chapter, he saith of himself: " He that was efFectu-il in Peter among the Jews, was also eff'ectual in me; he that w s mighty by Peter in the apostleship over the circumcision, was also mighty by me towards the Gentiles."
When a preacher then so preacheth. that the word is not fruitless, but effectual m the hearts of the hearers, that is to say, when faith, hope, love, and patience do follow, then God giveth his spirit, and worketh miracles in the hearers. In like manner Paul saith here, " that God hath given his spirit to the Galatians, and hath v/rought miracles among them." As though he would say: God hath not only brought to pass, through my preaching, that ye should believe, but also that ye should live holily, bring forth many fruits of faitb, and suff(er many afflictions. Also, by the same power of the Holy Ghost, of adulterers, of wrathfid, im- f>atient,and covetous persons, and of very enemies, ye are become iberal, chaste, gentle, patient, and lovers of your neighbours. Whereupon afterwards he giveth testimony of them in the fourth chapter, tliat they received him as an angel of God, yea rather as Christ Jesus: and that they loved him so entirely, that they were ready to have plucked out their own eyes for him.
Now, to love thy neighbour so heartily, that thou art ready to bestoAv thy money, thy goods, thine eyes, and all that thou hast for his salvation, and moreover to suffer patiently all adversities and afflictions, these, no doubt, are the effects and fruits of the spirit, and these, saith he, ye received and enjoyed before these false teachers came among you. But ye received them not by the law, but of God, who so ministered imto you, and daily increased in you his Holy Spirit, that the gospel had a most happy course among you, in teaching, believing, working and suffering. Now, seeing ye know these things, (being convicted even by the testimony of your own consciences) how cometh it to pass that ye shew not the same fruits that ye did before: that is, that ye teach not tridy, that ye believe not faithfully, that ye live not holily, that ye work not rightly, and that ye suffer not patiently: finally, who hath so corrupted you, that you bear not so loving affection towards me, as ye did before? That ye receive not Paul now as an angel of God, nor as Jesus Christ? That ye will not pluck out your eyes to give them unto me? How cometh it to pass, I say, that this fervent zeal of yours waxeth so cold towards me, and that ye now prefer before me the false apostles, Avhich do so miserably seduce you?
In like manner it happeneth unto us at this day. When we first preached the gospel, there were very many that favoured our doctrine, and had a good and reverend opinion of us: and after the preaching thereof, followed the fruits and effects of faith. But what ensued? A sort of light and brain-sick heads sprang up, and by-and-by destroyed all that we had in long time and with much travel planted before, and also made us so odious unto them wliich before loved us dearlj'^, and thankfully received our doctrine, that now they hate nothing more than our name. But of this mischief the devil is the author, woi'king in his members contrary works, which wholly fight against the works of the Holy Ghost. Therefore, saitli the apostle, your experience (O ye Galatiaiis) ought to teach you, that these excellent virtues proceeded not of the works of the law; for as ye had them not before the hearmg of faith preached, so ye have them not now, although the false apostles reign in the midst of you.
We likewise may say, at this day, to those which vaunt themselves to be gospellers, and to be freed from the tyranny of the Pope: have ye overcome the tyranny of the Pope, and obtained liberty in Christ through the Anabaptists, and such other fantastical spirits, or through us who have preached faith in Jesus Chi'ist? Here, if they will confess the truth, they must needs say: no doubt, by the preaching of faith. And true it is, that at the beginning of our preaching, the doctrine of faith had a most happy course, and down fell the Pope's pardons, purgatory, vows, masses, and such like abominations, which drew with them the ruin of all popery. No man could justly condemn us: for oiu* doctrine was pure, raising up and comforting many poor consciences, which had been long oppressed with men's traditions under the papacy, which was a plain tyranny, a racking and crucifying of consciences. Many therefore gave thanks unto God, that through the gospel (which we first, by the grace of God, then preached) they were so mightily delivered out of these snares, and this slaughterhouse of consciences. But when these new-found heads sprang up (who went about by all means to work our discredit), then began our doctrine to be evil thought of: for it was commonly bruited abroad that the professors thereof disagreed among themselves. Whereat many being greatly offended, fell quite from the truth, putting the Papists in comfort, that we, together with our doctrine, should shortly come to nought, and by this means they should recover their former dignity and authority again.
Wherefore, like as the false apostles vehemently contended that the Galatians, now justified by faith in Christ, ought to he circumcised and keep the hnv of Moses, if they would be delivered from their sins, and from the wrath of God, and obtain the Holy Ghost, and yet notwithstanding by the self-same means they burthened them the more with sins, (for sin is not taken away by the law, neither is the Holy Gliost given through it, but only it Avorketh wrath, and driveth men into great terrors), so at this day these rash heads, which ought to provide for the safety of the catholic church, and at once to drive down all popery, have done no good, but much hurt to the church: they have not overthrown the papacy, but have more established it.
But if they had, as they begun, with a common consent together with us, taught and diligently urged the article of justification: that is to say, that we are justified neither by the righteousness of the law, nor by our own righteousness, but by only faith in Jesus Christ; doubtless this one article, by little and little, as it began, had overthrown the whole papacy, with all her brotherhoods, pardons, religious orders, relics, ceremo- iiies, invocation of saints, purgatory, masses, watcliings, vows, and infinite other like abominations. But they, leaving off the preaching of faith and true Christian righteousness, have gone another Avay to work, to the great hindrance both of sound doctrine and of the churches.
Hitherto Paul reasoneth upon the experience of the Galatians, and with this argument he urgeth them vehemently. Ye, saith he, have believed, and believing have done miracles, and have shewed many notable signs; and moreover ye have suffered many afflictions, all which things are the effects and operations, not of the law, but of the Holy Ghost. This the Galatians were constrained to confess; for they could not deny these things which were before their eyes, and manifest to their senses: and therefore this argument, grounded upon their own experience, is very strong.
Now he addeth the example of Abraham, and rehearseth the testimony of the scripture. The first is out of Gen. xv. 6. " Abraham believed God," &c. This place the apostle here mightily prosecuteth, as also he did in his epistle to the Romans: " If Abraham," saith he, " was justified by the works of the law, he hath righteousness and rejoicing, but not before God, but before men," (Rom. iv. 2, 3.) For before God there is in him nothing but sin and wrath. Now he was justified before God, not because he did Avork, but because he did believe. For the scripture saith: " Abraham believed God, and it was imputed to him for righteousness." This place doth Paul there notably set forth and amplify, as it is most worthy: "Abraham," saith he, " was not weak in the faith, neither considered he his own body which was now dead, being almost a hundred years old; neither the deadness of Sarah's womb; neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, being fully assured, that whatsoever God had promised, he was able to do. Now, it is not written for him only, that it was imputed to him for righteousness, but for us also," &c. (Rom. iv. 19, 20, &c.)
Paul by these words, " Abraham believed," of faith in God maketh the chiefest worship, the chiefest duty, the chiefest obedience, and the chiefest sacrifice. Let him that is a rhetorician, amplify this place, and he shall see that faith is an almighty thing, and that the power thereof is infinite and inestimable; for it giveth glory unto God, which is the highest service that can be given unto him. Now, to give glory unto God, is to believe in him, to count him true, wise, righteous, merciful, almighty: briefly, to acknowledge him to be the author and giver of all goodness. This reason doth not, but faith. That is it which maketh us divine people, and (as a man would say) it is the creator of a certain divinity, not in the substance of God, but in us. For without faith God loseth in us his glory, wisdom, rig-hteousness, truth, and mercy. To conclude, no majesty or divinity remaineth unto God, where faith is not. And the chiefest thing that God requireth of man is, that he give unto him his glory and his divinity: that is to say, that he take him not for an idol, but for God, who regard eth him, heareth him, sheweth mercy unto him, and helpeth him. This being done, God hath his full and perfect divinity, that is, he hath whatsoever a faithful heart can attribute unto him. To be able therefore to give that glory unto God, it is the wisdom of wisdoms, the righteousness of righteousness, the religion of religions, and sacrifice of sacrifices. Hereby we may perceive, what a high and an excellent righteousness faith is, and so, by the contrary, what a horrible and grievous sin infidelity is.
Whosoever then believeth the word of God, as Abraham did, is righteous before God, because he hath faith, which giveth glory unto God: that is, he giveth to God that which is due to him. For faith saith thus, I believe thee, O God, when thou speakest. And what saith God? Impossible things, lies, foolish, weak, absurd, abominable, heretical, and devilish things, if ye believe reason. For what is more absurd, foolish, and impossible, than when God saith unto Abraham, that he should have a son of the barren and dead body of his wife Sarah?
So, if we will follow the judgment of reason, God setteth forth absurd and impossible things, Avhen he setteth out unto us the articles of the Christian faith. Indeed, it seemeth to reason an absurd and a foolish thing, that in the Lord's Supper is oifered unto us the body and blood of Christ; that baptism is the laver of the new birth, and of the renewing of the Holy Ghost; that the dead shall rise in the last day; that Christ the Son of God was conceived and carried in the womb of the Virgin Mary; that he was born; that he suffered the most reproachful death of the cross; that he was raised up again; that he now sitteth at the right hand of God the father; and that he hath all power both in heaven and earth. For this cause Paul calleth the gospel of Christ crucified, the word of the cross and foolish preaching, (1 Cor. i. 18.) which to the Jews was offensive, and to the Gentiles foolish doctrine. Wherefore reason doth not understand that to hear the word of God and to believe it, is the chiefest service that God requireth of us; but it thinketh that those things which it chooseth and doth of a good intent, as they call it, and of her own devotion, please God. Therefore, when God speaketh, reason judgeth his word to be heresy, and the word of the devil, for it seemeth unto it absurd and foolish.
But faith killeth reason, and slayeth that beast which the whole world and all creatures cannot kill. So Abraham killed it by faith in the word of God, whereby seed was promised to him of Sarah, who was barren and now past child-bearing. Unto this word, reason yielded not straightway in Abraham, but it fought against faith in him, judging it to be an absurd, a foolish and an impossible thing that Sarah, who was now not only ninety years old, but also was barren by nature, should bring forth a son. Thus faith wrestled with reason in Abraham; but herein faith got the victory, killed and sacrificed reason, that most cruel and pestilent enemy of God. So all the godly entering with Abraham into the darkness of faith, do kill reason, saying: reason, thou art fooHsh; thou dost not savour those things which belong unto God: therefore speak not against me, but hold thy peace: judge not, but hear the word of God and believe it. So the godly by faith kill such a beast as is greater than the whole world, and thereby do offer to God a most acceptable sacrifice and service.
And in comparison of this sacrifice of the faithful, all the religions of all nations, and all the works of all monks and meritmongers are nothing at all. For by this sacrifice, first, as I said, they kill reason, a great and mighty enemy of God. For reason despiseth God, denieth his Avisdom, justice, power, truth, mercy, majesty, and divinity. Moreover, by the same sacrifice t]iey yield glory unto God: that is, they believe him to be just, good, faithful, true, &c. they believe that he can do all things, that all his words are holy, true, lively, and effectual, &c. which is a most acceptable obedience unto God. Wherefore there can be no greater or more holy religion in the world, nor more acceptable service unto God, than faith is.
Contrariwise, the justiciaries, and such as seek righteousness by theii* own works, lacking faith, do many things. They fast, they pray, they watch, they lay crosses upon themselves. But because they think to appease the wrath of God, and deserve grace by things, they give no glory to God, that is, they do not judge him to be merciful, true, and keeping promise, &c. but to be an angry judge, which must be pacified with works, and by this means they despise God, they make him a liar in all his promises, they deny Christ and all his benefits; to conclude, they thrust God out of his seat, and set themselves in his place. For they, rejecting and despising the word of God, do choose unto themselves such a service of God, and such works as God hath not commanded. They imagine that God hath a pleasure therein, and they hope to receive a reward of him for the same. Therefore they kill not reason, that mighty enemy of God, but quicken it; and they take from God his majesty and his divinity, and attribute the same unto their own works. Wherefore only faith giveth glory unto God, as Paul witnesseth of Abraham. " Abraham, saith he, was made strong in the faith, and gave glory to God, being fully assured, that whatsoever God had promised he was able to perform, and, therefore, it was imputed to him for righteousness." (Rom. iv. 20, 21, 22.)
God's imputation. It is not without cause that he addeth this sentence out of the fifteenth chapter of Genesis: "and it was imputed to him for righteousness." For Christian righteousness consists th in two things, that is to say, in faith of the heart, and in God's imputation. Faith is indeed a formal righteousness, and yet this righteousness is not enough; for, after faith, there remain yet certain remnants of sin in our flesh. This sacrifice of faith began in Abraham, but, at the last, it was finished in his death. Wherefore the other part of righteousness must needs be added also, to finish the same in us: that is to say, God's imputation. For faith giveth not enough to God, because it is imperfect, yea rather, our faith is but a little spark of faith, which beginneth only to render unto God his true divinity. We have received the first fruits of the spirit, but not yet the tenths. Besides this, reason is not utterly killed in this life; which may appear by our concupiscence, wrath, impatience, and other fruits of the flesh and of infidelity yet remaining in us. Yea, the holiest that live, have not yet a full and continual joy in God, but have their sundry passions, sometimes merry, as the scriptures witness of the prophets and apostles. But such faults are not laid to their charge, because of their faith in Christ, for other- Avise no flesh should be saved. We conclude, therefore, upon these words: " It was imputed to him for righteousness," that righteousness indeed beginneth through faith, and by the same we liave the first fruits of the Spirit; but because faith is weak, it is not made perfect without God's imputation. Wlierefore faith beginneth righteousness, but imputation maketh it perfect unto the day of Christ.
The popish sophisters and schoolmen dispute also of imputation, when they speak of the good acceptation of the work: but besides and clean contrary to the scripture; for they wrest it only to works. They do not consider the uncleanness and inward poison lurking in the heart; as incredulity, doubting, contemning, and hating of God, which most pernicious and perilous beasts are the fountain and cause of all mischief. They consider no more but outward and gross faults and unrighteousness, which are little rivers proceeding and issuing out of those fountams. Therefore they attribute acceptation to works: that is to say, that God doth accept our works, not of duty, but of congruence. Contrariwise we, excluding all works, do go to the very head of this beast which is called reason, which is the fountain and headspring of all mischiefs. For reason feareth not God, it loveth not God, it trusteth not in God, but proudly contemneth him. It is not moved either with his threalenings or his promises. It is not delighted with his words or works, but it murmureth against him, it is angry with him, judgeth and hatethhim: to be short, "it is an enemy to God, not giving him his glory," (Rom. viii. 7.) This pestilent beast (reason, I say) being once slain, all outward and gross vices should be nothing
Wherefore we must first and before all things go about, liy faith, to kill infidelity, the contempt and hating of God, murmuring against his judgment, his wrath, and all his Avords and Avorks: for then do we kill reason, which can be killed by none other means but by faith, which, in believing God, giveth unto him his glory, notwithstanding that he speaketh those things which seem both foolish, absurd, and impossible to reason: notwithstanding also, that God setteth forth himself otherwise than reason is able either to judge or conceive, that is to say, after this manner: I will account and pronounce thee as righteous, not for the keeping of the laAv, not for thy works and thy merits, but for thy faith in Jesus Christ, mine only begotten Son, Avho was born, suffered, was crucified, and died for thy sins: and that sin which remaineth in thee, I will not impute unto thee. If reason then be not killed, and all kinds of religion and' service of God under heaven, that are invented by men to get righteousness before God, be not condemned, the righteousness of faith can take no place.
When reason heareth this, by-and-by it is offended: it rageth and uttereth all her malice against God, saying, "Are then my good Avorks nothing? Have I then laboured and borne the burthen and heat of the day in vain?" (Matt. xx. 11.) Hereof rise those uproars of nations, kings, and princes, against the Lord and his Christ, (Psal. ii. 2.) For the world neither will nor can suffer that her wisdom, righteousness, religions, and worshippings should be reproved and condemned. The Pope, with all his popish rabblement, will not seem to err, much less Avill he suffer himself to be condemned.
Wherefore let those which give themselves to the study of the holy scripture, learn out of this saying: "Abraham believed God, and it Avas counted to him for righteousness," to set forth truly and rightly this true Christian righteousness after this manner: that it is a faith and confidence in the Son of God, or rather a confidence of the heart in God through Jesus Christ: and let them add this clause as a difference: which faith and confidence is accounted righteousness for Christ's sake. For these two things (as I said before) work Christian righteousness: namely, faith in the heart, Avhich is a gift of God, and assuredly belie veth in Christ: and also that God accepteth this imperfect Mth for perfect righteousness, for Christ's sake, in whom I have begun to believe. Because of this faith in Christ, God seeth not my doubting of his good-Avill toAvards me, my distrust, heaviness of spirit, and other sins which are yet in me. For as long as I live in the flesh, sin is truly in me. But because I am covered under the shadoAV of Christ's wings, as is the chicken under the wing of the hen, and dwell without all fear \mder that most ample and large heaven of the forgiveness of sins, Avhich is spread over me, God covereth and pardoneth the remnant of sin in me: that 13 to say, because of that faith Avherewith I began to lay hold upon Christ, he accepteth my Imperfect righteousness even for perfect rig-hteoiisness, and counteth my sin for no sin, which notwithstanding is sin indeed.
So we shroud ourselves under the covering of Christ's flesh, who is our "cloudy pillar for the day, and our pillar of fire for the night," (Exod. xiii. 21.) lest God should see our sin. And although we see it, and for the same do feel the terrors of conscience, yet flying unto Christ our mediator and reconciler, (through whom we are made perfect) we are sure and safe: for as all things are in him, so through him we have all things, who also doth supply whatsoever is wanting in us. When we believe this, God winketh at the sins and remnants of sin yet sticking in our flesh, and so covereth them, as if they were no sin. Because, saith he, thou believest in my Son, although thou have many sins, yet notwithstanding they shall be forgiven thee, mitil thou be clean delivered from them by death.
Let Christians learn with all diligence to understand this article of Christian righteousness. And to this end let them read Paul, and read him again, both often and with great diligence, and let them compare the first with the last; yea, let them compare Paul wholly and fully with himself: then shall they find it to be true, that Christian righteousness consisteth in these two things: namely, in faith, which giveth glory unto God, and in God's imputation. For faith is weak (as I have said) and therefore God's imputation must needs be joined withal; that is to say, that God will not lay to our charge the remnant of sin; that he will not punish it, nor condemn us for it, but wiU cover it and wiU freely forgive it, as though it were nothing at all; not for our sake, neither for oiu* worthiness, and works, but for Jesus Christ's sake, in whom we beheve.
Thus a Christian man is both righteous and a sinner, holy and profane, an enemy of God and yet a child of God. These contraries no sophisters will admit, for they know not the true manner of justification. And this was the cause why they constrained men to work well so long, until they should feel in themselves no sin at all. Whereby they gave occasion to many (which, striving with all their endeavour to be perfectly righteous, could not attain thereunto) to become stark mad: yea, an infinite number also of those which were the authors of this devihsh opinion, at the hour of death were driven unto desperation: which thing had happened unto me also, if Christ had not mercifully looked upon me, and delivered me out of this error.
Contrariwise, we teach and comfort the afflicted sinner after this manner: Brother, it is not possible for thee to become so righteous in this life, that thou shouldst feel no sin at all, that thy body should be clear like the sun, without spot or blemish: but thou hast as yet wrinkles and spots, and yet art thou holy notwithstanding But thou wilt say: How can I be holy, when
1 have and feel sin in me? I answer: In that thou dost feel and acknowledge thy shi, it is a good token: give thanks unto God, and despair not. It is one step of health, when the sick man doth acknowledge and confess his infirmity. But how shall I be delivered from sin? Run to Christ, the physician, which healeth them that are broken in heart, and saveth sinners. Follow not the judgment of reason, which telleth thee, that he is angry with sinners: but kill reason, and believe in Christ. If thou believe, thou art righteous, because thou givest glory unto God, that he is almighty, merciful, true, &c. thou justifiest and praisest God. To be brief, thou yieldest unto him his divinity, and whatsoever else belongeth unto him: and the sin which remaineth in thee, is not laid to thy charge, but is pardoned for Christ's sake, in whom thou believest, who is perfectly just: whose righteousness is thy righteousness, and thy sin is his sin.
Here we see that every Christian is a high-priest: for first he oflFereth up and killeth his own reason, and the wisdom of the flesh: then he giveth glory unto God, that he is righteous, true, patient, pitiful, and merciful. And tliis is that dauy sacrifice of the New Testament which must be offered evening and morning. The evening sacrifice is to kill reason: the morning sacrifice is to glorify God. Thus a Christian daily and continually is occupied in this double sacrifice and in the exercise thereof. And no man is able to set forth sufficiently the excellency and dignity of this Christian sacrifice.
This is therefore a strange and wonderful definition of Christian righteousness, that it is the imputation of God for righteousness or unto righteousness, because of our faith in Christ, or for Christ's sake. When the popish schoolmen hear this definition, they laugh at it; for they imagine that righteousness is a certain quality poured into the soul, and afterwards spread into all the parts of man. They cannot put away the vain imaginations of reason, which teacheth that a right judgment, and a good will or a good intent is true righteousness. This unspeakable gift therefore excelleth all reason, that God doth account and acknowledge him for righteous without works, which embraceth his son by faith alone, who was sent into the world, was born, sufi'ered, and was crucified for us.
This matter, as touching the words, is easy, (to wit, that righteousness is essentially in us, as the Papists reason out of Aristotle, but without us in the grace of God only and in his imputation: and that there is no essential substance of righteousness in us besides that weak faith or first fruits of faith, whereby we have begun to apprehend Christ, and yet sin in the mean time remaineth verily in us), but in very deed it is no small or light matter, but very weighty and of great importance. For Christ which was given for us, and whom we apprehend by faith, hath done no pmall thing for us,^ but (as Paid said before) " he hath loved U6, ana given himself in very deed for us: he was made accursed for US," &c. (Gal. ii. 20. iii. 13.) Atid this is no vain speculation, that Christ was delivered for my sins, and was made accursed for me, that I might be delivered from everlastingdeath. Therefore to apprehend that Son by faith, (Isa. ix. 6.) and with the heart to believe in him given imto us and for us of God, causeth that God doth account that faith, although it be imperfect, for perfect righteousness.
And here we are altogether in another world, far from reason, where we dispute not what we ought to do, or with what works we may deserve grace and forgiveness of sins: but we are in a matter of most high and heavenly divinity, where we do hear this gospel or glad tidings, that Christ died for us, and that we, believing this, are counted righteous, though sins notwithstanding do remain in us, and that great sins. So our Saviour Christ also defineth the righteousness of faith. — "The Father," saith '•e "loveth yon." Wherefore doth he love you? Not because ye were Pharisees, unreprovable in the righteousness of the law, circumcised, doing good works, fasting, &c. but because I have chosen you out of the world, and ye have done nothing, but that ye have loved me and believed that I came out from the Father. This object (I) being sent from the Father into the world, pleased you. And because you have apprehended and embraced this object, therefore the Father loveth you, and therefore ye please him. And yet notwithstanding in another place he calleth them evil, and commandeth them to ask forgiveness of their sms. These two tilings are quite contrary: to wit, that a Christian is righteous and beloved of God, and yet notwithstanding he is a sinner. For God cannot deny his own nature; that is, he must needs hate sin and sinners: and this he doth of necessity, for otherwise he should be unrighteous and love sin. How then can these two contradictions stand together: I am a sinner, and most worthy of God's wrath and indignation; and yet the Father loveth me? Here nothing cometh between, but only Christ the mediator. The Father, saith he, doth not therefore love you because ye are worthy of love, but because ye have loved me, and have believed that I came out from him, (John xvi. 27. John xviii. 8.)
Thus a Christian man abideth in true humility, feeling sin in him eifectually, and confessing himself to be worthy of wrath, the judgment of God, and everlasting death for the same, that he may be humbled in this life: and yet notwithstanding he continueth still in his holy pride, in the which he turneth unto Christ, and in him he lifteth up himself against this feeling of God's wrath and judgment, and believeth that, not only the remnants of sin are not imputed unto him, but that also he is loved of the Father, not for his own sake, but for Christ's sake, whom the Father loveth.
Hereby now we may see how faith justifieth without woiks. ftud yet notwithstanding, hoAV imputation of righteousness is also necessary. Sins do remain in us, which God utterly hateth. Therefore it is necessary that we should have imputation of rig'hteousness, which we obtain through Christ and for Christ's sake, who is g'iven unto us and received of us by faith. In the mean time, as long- as we live here, we are carried and nourished in the bosom of the mercy and long-suiFerance of God, until the body of sin be abolished, and we raised up as new creatures in that great day. Then shall there be new heavens and a new earth, in which righteousness shall dwell. In the mean Avhile, under this heaven sin and wicked men do dwell, and the godly also have sin dwelling in them. For this cause, Paul (Rom. vii.) complaineth of sin which remaineth in the saints: yet notwithstanding he saith afterwards, in the eighth chapter, " that there is no damnation to them which are in Christ Jesus." Now, how shall these things, so contrary and repugnant, be reconciled to- 2'ether: that sin in us is no sin? that he which is damnable, shall not be condemned? that he which is rejected, shall not be re- i'ected? that he which is worthy of the wrath of God and everasting damnation, shall not be punished? The only reconciler hereof is the mediator between God and man, even the man Jesus Christ, as Paul saith: " there is no condemnation to them which are in Christ Jesus," (1 Tim. i. 15. Rom. viii. 1.)
Verse 7 Know ye therefore, that they which are of faith, the same are tlie children of Abraham.
This is the general argument and whole disputation of Paul against the Jews, that they which believe are the children of Abraham, and not they which are born of his flesh and his blood, ( Rom. ix. 7, 8.) This disputation Paul vehemently prosecuteth in this place, and in the fourth and ninth chapters to the Romans. For this was the greatest confidence and glory of the Jews: "we are the seed and children of Abraham." He was circumcised and kept the law: therefore, if we will be the true children of Abraham, we must follow our father, &c. It was, no doubt, an excellent glory and dignity to be the seed of Abraham; for no man could deny but that God spake to the seed, and of the seed of Abraham. But this prerogative nothing profited the unbelieving Jews. By reason whereof Paid, especially in this place, mightily striveth against this argument, and wrestethfrom the Jews this strong affiance in themselves; and this could he, as the elect vessel of Christ (Acts ix. 15.) do above all other. For if we at the beginning should have disputed with the Jews without Paul, peradventure we should have prevailed very little against them.
So, when Paul reasoneth against the Jews which stood so proudly in this opinion, that they were the children of Abraham, saying: " we are the seed of Abraham." Well, Avhat then? Abraham was circmncised and kept the law: we do the same. All this I grant: but will ye therefore look to be justified antl saved? Nay, not so. But let us come to the patriarch Abraham himself, and let us see by what means he was justified and saved. Doubtless, not for his excellent virtues and holy works: not because he forsook his country, kindred, and father's house: not because he was circumcised and observed the law: not because he was about to oifer up in sacrifice, at the commandment of God, his son Isaac, in whom he had the promise of posterity; but because he believed, (Gen. xii. 1. xvii. 24. xxii. 1, 3.) Wherefore he was not justified l)y any other means than by faith alone. If ye then will be justified by the law, much more oughi Abraham your father to be justified by the law. But Abraham could not otherwise be justified, nor receive forgiveness of sins and the Holy Ghost, than by faith alone. Since this is true by the testimony of the scripture, why stand ye so much upon circumcision and the law, contending- that ye have righteousness and salvation thereby, whereas Abraham himself, your father, your fountain and head-spring, of whom ye do so much glory, wa'» justified and saved without these, by faith alone? What can b. said against this argument?
Paul therefore concludeth with this sentence: " they Avhich are of faith, are the children of Abraham," that corporal birth or carnal seed maketh not the children of Abraham before God. As though he would say, thei-e is none before God accounted as the child of this Abraham (who is the servant of God,Avhoni God hath chosen and made righteous by faith) through carnal generation: but such children must be given him before God, as he was a father. But he was a father of faith, was justified and pleased God, not because he could beget children after the flesh, not because he had circimacision and the law, but because be believed in God. He therefore that Avill be a child of the believing Abraham, must also himself believe, or else he is not a child of the elect, the beloved and the justified Abraham, but only of the begetting Abi'aham, which is nothing else but a man conceived, born, and wrapped in sin, without the forgiveness of sins, without faith, without the Holy Ghost, as another man is, and therefore condemned. Such also are the children carnally begotten of him, having nothing in them like unto their father, but flesh and blood, sin and death: therefore these are also damned. This glorious boasting then: " we are the seed of Abraham," (John viii. 33, 39.) is to no purpose.
This argument Paul setteth out plainly in the ninth to the Romans, by two examples of the holy scripture. The first is of Ishmael and Isaac, which were both the seed and natural children of Abraham; and yet, notwithstanding, Ishmael (Avhich was begotten of Abraham, as Isaac was, yea, and should also have been the first begotten, if carnal generation had had any prerogative, or could have made children to Abraham) is shut out. and yet the scripture saith, " in Isaac shall thy seed be calh'd." The second is of Esa i and Jacob, who when they were as vet lu their mother's womb, and had done neither good nor evil, it was said: " the elder shall serve the younger. I have loved Jacob, and Esau have I hated." Therefore it is plain, that they which are of faith, are the children of Abraham.
But some will here object (as the Jews do, and certain cavilling spirits at this day) saying-, that this word faith, in the Hebrew, signifieth truth, and therefore we do not rightly apply it • and moreover, that this place out of Gen. xv. 5., speaketh of a corporal thing, namely, of the promise of posterity, and therefore is not well applied of Paul to faith in Christ, but ought simply to be understood of the faith of Abraham, whereby he believed according to the promise of God, that he shoidd have seed; and hereby they would prove that the arguments and allegations of Paul do conclude nothing. In like manner they may cavil also, that the place which Paul a little after allegeth out of Heb. ii. 4., speaketh of faith as touching the full accomplishing of the whole vision, and not of faith only in Christ, for the which Paul allegeth it. Likewise they may wrest all the eleventh chapter to the Hebrews, which speaketh of faith and the examples of faith. By these things such vain- glorious and arrogant spirits do hunt for praise, and seek to be counted wise and learned, where they least of all deserve it. But because of the simple and ignorant, we will briefly answer to their cavillations.
To the fu'st I answer thus: that faith is nothing else but the truth of the heart; that is to say, a true and a right opinion of the heart as touching God. Now, faith only think eth and judgeth rightly of God, and not reason. And then doth a man think rightly of God, when he believeth his word. But when he will measure God without the word; and believe him according to the wisdom of reason, he hath no right opinion of God in his heart, and therefore he cannot think or judge of him as he should do. As for example, when a monk imagineth that his cowl, or shaven crown, and his vows do please God, and that grace and everlasting life is given unto him for the same, he hath no true opinion of God, but false and full of iinpiety. Truth therefore is faith itself, which judgeth rightly of God, namely, that God regardeth not our woi'ks and righteousness, because we are unclean; but that he will have mercy upon us, look upon us, accept us, justify us, and save us, if we believe in his Son, whom he hath sent to be a sacrifice for the sins of the whole world, (1 John ii. 2.) This is a true opinion of God, and in very deed nothing else but faith itself. I cannot comprehend nor be fully assured by reason, that I am received into God's favour for Christ's sake: but I hear this to be pronounced by the gospel, and I lay hold upon it by faith.
To the second cavillatiou I answer, that Paul doth rightly allege the place out of the fifteenth of Genesis, applying it to faith in Christ. For with faith always must be joined a certain assui-ance of God's mercy. Now this assurance compre- liendeth a faithful trust of remission of sins for Christ's sake. For it was impossible that thy conscience should look for any thing at God's hand, except first it be assured that God is merciful unto thee for Christ's sake. Therefore all the promises are to be referred to that first promise concerning Christ; " the seed of the woman shall bruise the serpent's head," (Gen. iii. 15.) So did all tlie prophets both understand it and teach it. By this we may see that the faith of our fathers in the Old Testament, and ours now in the New is all one, although they differ as touching their outward objects. \Miich thing Peter Avitnesseth in the Acts, when he saith, " which neither we nor our fathers were able to bear. But we believe through the grace of our Lord.lesus Christ, to be saved even as they did," (Acts xv. 10, 11.) And Paul saith: " our fathers did all drink of that spiritual rock that followed them, which rock was Christ," (1 Cor. x. 4.) And Christ himself saith: " Abraham rejoiced to see my day, and he saw it and was glad," (John viii. 56.) NotAvithstanding thf? faith of the fathers was gi'ounded on Christ Avhich was to come, as ours is on Christ which is now come. Abraham, in his time, was justified by faith in Christ to come, but if he lived at this day, he would be justified by faith in Christ, now revealed and present; like as T have said before of Cornelius, who at the first believed in Christ to come, but being instructed by Peter, he believed that Christ was already come, (Acts x. 1, 3.) Therefore the diversity of times never changeth faith, nor the Holy Ghost, nor the gifts thereof. For there hath been, is, and ever shall be, one mind, one judg-ment and understanding concerning Christ, as well in the ancient fathers, as in the faithful, which are at this day, and shall come hereafter. So Ave have as well Christ to come and believe in him, as tiie fathers in the Old Testament had; for Ave look for him to come again in the last day Avith glory, to judge both the quick and the dead, whom noAv we believe to be come already for our salvation. Therefore this allegation of Paul offendeth none but those blind and ignorant cavillers.
Paul therefore, as I have said, rightly allegeth that place out of Genesis, of faith in Christ, when he speaketh of the faith of Abraham; for all the promises past, were contained in Christ to come. Therefore as Avell Abraham and the other fathers, as also we, are made righteous by faith in Christ: they by faith in him then to come, we by faith in him noAv present. For Ave entreat now of the nature and manner of justification, which is all one, both in them and in us, whether it be in Christ to be revealed, or in Christ noAV revealed and present. It is enough, therefore, that Paul sheweth that the law justifieth not, but only faith, Avhetlier it be in Christ to come, or in Christ already come.
At this day also Christ to some is present, to other some he is to come. To all believers he is present; to the unbelievers he is not yet come, neither doth he profit them any thing at ail!
but if they hear the gospel, and believe that he is present unto them, he justifieth and saveth them.
Ver£E 7. Ye know therefore, that they which are of faith, the same are th« children uf Abraham.
As if he would say, ye know by this example of Abraham, and by the plain testimony of the scripture, that they are the children of Abraham which are of faith, whether they be Jews or Gentiles, without any respect either unto the law, or unto works, or to the carnal generation of the fathers. For not by the law, but by the righteousness of faith, the promise Avas made unto Abraham, that he should be heir of the world: that is to say, that in his seed all the nations of the earth should be blessed, and that he should be called the father of nations. And lest the Jews should falsely interpret this word nations, applying it unto themselves alone, the scripture prevent eth this, and saith not only, "a father of nations:" but "a father of many nations have I made thee," (Gen. xvii. 4. Rom. iv, 17.) Therefore Abraham is not only the father of the Jews, but also of the Gentiles.
Hereby we may plainly see that the children of Abraham are not the children of the flesh, but the children of faith, as Paul, Rom. iv. declareth: "who is the father of us all, (as it is Avritten, I have made thee a father of many nations), even before God, whom he did believe." So that Paul maketh two Abrahams, a begetting and a believing Abraham. Abraham hath children, and is a father of many nations. — Where? Before God, where he believeth; not before the world, Avhere he begetteth.
For, in the world, he is a child of Adam, and a sinner, or, which is more, he is a worker of the righteousness of the law, living after the rule of reason, that is, after the manner of men; but this pertaineth nothing to the believing Abraham.
This example therefore of Abraham, wrappeth in it the holy scripture itself, which saith that we are counted righteous by faith. Wherefore this is a strong and a mighty argument two manner of ways, both by the example of Abraham, and also by the authority of the scripture.
These things pertain to the former argument. As if he should say, ye Jews do glory in the law above measure: ye highly commend Moses, because God spake unto him in the bush, &g. As the Jews do proudly brag against us (as I myself at sundry times heard) sapng, ye Christians have apostles, ye have a Pope, and ye have bishops; but we Jews have patriarchs, prophets, yea we have God himself, who spake unto us^in the busn, in Sinai, where he gave unto us the law, and in the temple, &c. Such a glory and such an excellent testimony allege ye for yourselvoi against us, if ye can. To this answereth Paul, the apostle of the Gentiles: this your proud bragging' and boasting is to no puqiose, for the scripture preventeth it, and foresa »v, long before the law, that the Gentiles should not be justified by the law, but oy the blessing of Abraham's seed, which was promised unto him (as Paid saith afterwards) four hundred and thirty years before the law was given. Now the law being given so many years after, could not hinder or abolish this promise of the blessing made unto Abraham, but it hath continued firm, and shall continue for ever. What can the Jews answer to this?
This argument, grounded upon the certainty of time, is very strong. The promise of blessing is given unto Abraham four hundred and thirty years before the people of Israel received the law. For it is said to Abraham: because thou hast believed God, and hast given glory unto him, therefore thou shalt be a "father of many nations," (Gen. xvii. 4.) There Abraham, by the promise of God, is appointed a father of many nations, and the inheritance of the world for his posterity and issue after him, is given unto him before the law was published. Why do ye then brag, O ye Galatians, that ye obtain forgiveness of sins, and are become children, and do receive the inheritance through the law, which followed a long time, that is to say, four hundred and thirty years, after the promise?
Thus the false apostles did advance the law and the glory thereof. — But the promise made unto Abraham, foiu" hundred and thirty years before the law was given, they neglected and despised, and woidd in nowise know that Abraham (of Avliom they gloried notwithstanding, as the father of their Avhole nation) being yet uncircumcised, and living so many ages before the law, was made righteous by no other means than by faith alone, as the scriptiu'e most plainly witnesseth: "Abraham believed God, and it was counted to him for righteousness," (Gen. xv. 6.) Afterwards, when he was now accounted righteous because of his faith, the scriptui'e maketh mention of circumcision, in the seventeenth of Genesis, where it saith: " This is my covenant which ye shall keep between me and you," (Gen. xvii. 10.) With this argument Paid mightily convinceth the false apostles, and sheweth plainly that Abraham was justified by faith oidy, both without and before circumcision, and also four hundred and thirty years before the law. This self-same argument he handleth in the fom*th chapter to the Romans; to wit, that righteousness was imputed to Abraham before cu'cumcision, and that he was righteous being yet uncircumcised: much more then he was righteous before the law.
Therefore, saith Paul, the scripture did well provide against this your glorious bragging of the righteousness of the law and works. When? Before circumcision and before the law. For the law was given four hundred and thirty years after the promise, whereas Abraham was not only justified without the law and before the law, but was also dead and buried; and his righteousness without the law did not only flourish until the law, but also shall flourish even to the end of the world. If, then, the father of the whole Jewish nation was made righteous without the law and before the law, much more are the children made righteous by the same means that tlieir father was. Therefore righteousness cometh by faith only, and not by the law.
Verse 8. Preached the Gospel before unto Abraham, saying: In thee shall ali the Gentiles be blessed,
Tlie Jews do not only lightly pass over, but also do deride, and with their wicked glosses do corrupt these excellent and notable sentences: "Abraham believed God," &c. " I have appointed thee a father," &c. and such like, which highly commend faith, and contain promises of spiritual things. For they are blind and hard-hearted, and therefore they see not that these places do entreat of faith towards God, and of righteousness before God. With like malice also they handle this notable place of the spiritual blessing: "In thee all the nations of the earth shall be blessed," (Gen. xii. 3. Acts iii. 25.) For, say they, to bless signified nothing else but to praise, to pray for prosperity, and to be glorious in the sight of the v/orld. After this manner, the Jew, say they, which is born of the seed of Abraham, is blessed: and the proselyte or stranger which worshippeth the God of the Jews, and joineth himself unto them, is also blessed. Therefore they think that blessing is nothing else but praise and glory in this world; in that a man may glory and vaunt that he is of the stock and family of Abraham. But this is to corrupt and pervert the sentences of the scriptures, and not to expound them. By these words, " Abraham believed," Paul defineth, and setteth before our eyes a spiritual Abraham, faitlifid, righteous, and having the promise of God; an Abraham, I say, which is not in error, and in the old flesh: which is not born of Adam, but of the Holy Ghost. And of this Abraham, renewed by faith and re-* generate by the Holy Ghost, speaketh the scripture, and prono unceth of him, that he should be a father of many nations: also, that all the Gentiles should be given unto him for an inheritance, when it saith: "in thee shall all the nations of the earth be blessed." This Paul vehemently urgetli by the authority of the scripture which saith, "Abraham believed God," &c. Gen.xv.
The scripture then attributeth no righteousness to Abraham, but in that he belie veth: and it speaketh of such an Abraham, as he is accounted before God. Such sentences therefore of the scripture do set forth unto us a new Abraham, which is separate from the carnal marriage and bed, and from the carnal generation, and make him such a one as he is before God; that is to say, believing and justified through faith: to whom now God maketh this promise because of his faith: " thou shalt be a father of many nations." Again, " in thee shall all the nations of the earth be blessed." And this is the meaning of Paa'i, where he sheweth how the scripture preventeth the vain presumption and proud brags of the Jews as touching the law. For the inheritance of the Gentiles was given unto Abraham, not by the law and circumcision, but long before the same, by the only righteousness of faith.