Commentary on Galatians

Therefore, whereas the Jews Avill be counted and called blessed, because they are the children and seed of Abraham, it is nothing else but a vain-glorious brag. It is, no doubt, a great prerogative and glory before the world, to be born of Abraham's seed, as Paul sheweth, Rom. ix. but not so before God. Wherefore the Jews do wickedly pervert this place concerning the blessing, in applying it only to a carnal blessing, and do great injury to the scripture, which speaketh most manifestly of the spiritual blessing before God, and neither can or ought otherwise to be understood. This is then the true meaning of this place: " In thee shall be blessed." In which thee? In thee Abraham believing, or in thy faith, or in Christ (thy seed) to come, in whom thou believest, "all the nations of the earth (I say) shall be blessed;" that is, all the nations shall be thy blessed children, even like as thou art blessed: as it is written, "so shall thy seed be." (Gen. xv. 5.)

Hereof it folio weth that the blessing and faith of Abraham is the same that ours is; that Abraham's Christ is our Christ; that died as well for the sins of Abraham, as for us. Abraham which saw my day and rejoiced, (John viii.) Therefore all found one and the same thing. We may not suffer this word blessing to be corrupted. The Jews look but through a veil into the scripture, and therefore they understand not what or Avhereof the promise is, which was made to the fathers; which we notwithstanding ought to consider above all things: so shall we see that God speaketh to Abraham, the patriarch, not of the law nor of things to be done, but of things to be believed; that is 'to say, that God speaketh unto him or promises which are apprehended by faith. Now, what doth Abraham? He believeth those promises. And what doth God to that believing Abraham? He impute th faith unto him for righteousness; and addeth further many more promises: as, "I am thy defender. In thee shall all nations be blessed. Thou shalt be a father of many nations. So shall thy seed be," (Gen. xv. 1. xii. 3. XV. 5.) These are invincible arguments, against the which nothing can be said, if the places of the holy scripture be thoroughly considered.

Verse 9, So then they which are of faith, are blessed with faithful Abraham.

All the weight and force hereof lieth in these words, " With faithful Abraham." For he putteth a plain difference between Abraham and Abraham; of one and the self-same person making two. As if he said: There is a working, and there is a believing Abraham. With the working Abraham we have nothing to do. For if he be justified by works, he hath to rejoice, but not Avith God. Let the Jews glory as much as they will of that begetting Abraham, which is a Avorker, is circumcised, and keepeth the law; but we glory of the faithful Abraham, of whom the scripture saith, that he received the blessing of righteousness through his faith, not only for himself, but also for all those which believe as he did; and so the world was promised to Abraham, because he believed. Therefore all the world is blessed; that is to say, receiveth imputation of righteousness, if it believe as Abraham did.

Wherefore the blessing is nothing else but the promise of the gospel. And that all nations are blessed, is as much as to say, as all nations shall hear the blessing; that is, the promise of God shall be preached and published by the gospel among all nations. And out of this place the prophets have drawn many prophecies by spiritual understanding: as, "Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession." (Ps. ii. 8.) And again, "Their voice hath gone through all the earth." (Ps. xix.) Briefly, all the prophecies of the kingdom of Christ, and of the publishing of the gospel throughout all the world, have sprung out of this place; "In thee shall all the nations of the earth be blessed." Wherefore to say that the nations are blessed, is nothing else but that righteousness is freely given unto them; or that they are counted righteous before God, not by the law, but by the hearing of faith; for Abraham was not justified by any other means than by hearing the word of promise, of blessing, and of grace. Therefore like as Abraham obtained imputation of righteousness by the hearing of faith, even so did all the Gentiles obtain, and yet do obtain the same. For the same word that was first declared unto Abraham, was also afterAvard published to all the Gentiles.

Hereby then we see that to bless signifieth nothing else, but (as I said before) to preach and teach the word of the gospel, to confess Christ, and to spread abroad the knowledge of him among all the Gentiles. And this is the priestly office, and continual sacrifice of the church in the New Testament, which distributeth this blessing by preaching and by ministering of the sacraments, by comforting the broken-hearted, by distributing the Avord of grace Avh\ch Abraham had, and Avhich was also his blessing; which Avhen he believed, he received the blessing. So Ave also believing the same are blessed. And this blessing is a great glory, not before the Avorld, but before God. For we have heard that our sins are forgiven us, and that Ave are accepted of God: that God is our father, and that Ave are his children; with Avhom he Avill not be angry, but will deliver us from sin, from death, and all evils, and will give unto us righteousness, life, and eternal salvation. Of this blessing (as I have said)

do the prophets preach in every place, who did not so coldly consider those promises made unto the fathers as the wicked Jews did, and as the popish schoolmen and sectaries do dt this day, hut did read them and weigh them with great diligence, and also drew out of those promises whatsoever they prophesied concerning- Christ or his kingdom. So the prophecy of Hosea — "I will redeem them from the power of the grave: I will deliver them from death: O death, I will be thy death: O grave, I will be thy destruction," (Hos. xiii. 14.) and such like places of the other prophets, did all spring out of these promises, in the which God promised to the fathers the bruising of the serpent's head, and the blessing of all nations. (Gen. iii. 15.)

Moreover, if the nations be blessed, that is to say, if they be accounted righteous before God, it followeth that they are free from sin and death, and are made partakers of righteousness, salvation, and everlasting life, not for their works, but for their faith in Christ. Wherefore that place of Gen. xii. 3, "In thee shall all the nations be blessed," speaketh not of the blessing of the mouth, but of such a blessing as belongeth to the imputation of righteousness, which is available before God, and redeemeth from the curse of sin, and from all those evils that do accompany sin. Now, this blessing is received only by faith; for the text saith plainly, "Abraham believed, audit was accounted unto him for righteousness." Wherefore, it is a mere spiritual blessing, and there is no blessing indeed but this: Avhich although it be accursed in the world (as indeed it is) yet is it available before God. This place therefore is of great force, that they, Avhich are of faith, are become partakers of this promise of tlie Idessing made unto the believing Abraham. And by this means Paul preventeth the cavillation of the Jews, which brag of a begetting and a working Abraham, and just before men, and not of a believing Abraham.

Now, like as the Jews do glory only of a working Abraham, even so the Pope setteth out only a working Christ, or rather an example of Christ. He that will live godly (saith he) must walk as Christ hath walked, according to his own saying in John xiii. 15, "1 have given you an example, that you should do even as I have done to you." We deny not but that the faithful ought to follow the example of Christ, and to work well; but we say that they are not justified thereby before God. And Paul doth not here reason what we ought to do, but by what means we are made righteous. In this matter we must set nothing else before oiu' eyes, but Jesus Christ dying for oui* sins, and rising again for our righteousness; and him must we apprehend by faith, as a gift, not as an example. This, reason understandeth not; and therefore as the Jews follow a working and not a believing Abraham, even so the Papists, and all that seek righteousness by works, do behold and apprehend, not a justifying, but a working' Christ: and by this means they swerve from Christ, from righteousness and salvation. And like as the Jews, which were saved, ought to follow the believing Abraham, so we also, if we will be delivered from our sins and be saved, must take hold of the justifying and saving Christ, whom Abraham himself also, by faith, did apprehend, and through him was blessed.

It was indeed a great glory that Abraham received circumcision at the commandment of God, that he was endued with excellent vh-tues, that he obeyed God in all things: as it is also a gi'eat praise and felicity to follow the example of Christ Avorking, to love thy neighbour, to do good to them that hurt thee, to pray for thine enemies, patiently to bear the ingratitude of those which render evil for good; but all this availeth nothing to righteousness before God. The excellent deeds and virtues of Abraham Avere not the cause that he was accounted righteous before God; so likewise the imitation and following of the example of Christ doth not make us righteous before God. For, to make us righteous before God, there is a far more excellent price required, which is neither the righteousness of man, nor yet of the law. Here we must have Christ to bless us and save us, like as Abraham had him for his blesser and saviour. How? Not by works, but by faith. Wherefore, as there is great difference between the believing and the working Abraham; so there is great difference between Christ blessing and redeeming, and Christ working and giving example. Now Paul speaketh here of Christ redeeming, and Abraham believing; and not of Christ giving example, or of Abraham working. Therefore he addeth purposely, and that with great vehemency, "They which are of faith, are blessed with faithful Abraham."

Wherefore we must separate the believing and the working Abraham as far asunder as there is distance between heaven and earth. A man, believing in Christ, is altogether a divine person, the child of God, the inheritor of the world, a conqueror of sin, death, the world, and the devil: therefore he cannot be praised and magnified enough. Let us not suffer this faithful Abraham to lie hid in his grave, as he is hid from the Jews; but let us highly extol and magnify him; and let us fill both heaven and earth with his name; so that, in respect of this faithful Abraham, we see nothing at all in the working- Abraham. For when we speak of this faithful Abraham, we ai*e in heaven. But afterwards, doing those things which the working Abraham did, which were carnal and earthly, not divine and heavenly, (but inasmuch as they were given unto him of God,)we are among men in earth. The believing Abraham therefore filleth both heaven and earth. So every Christian, through his faith, filleth heaven and earth; so that, besides it, he ought to behold nothing.

an argument of the contrary: for the scripture is full of oppositions, as when two contraries are compared together. And it is a point of cunning to mark well these oppositions in the scriptures, and by them to expound the sentences thereof. As here this word " blessing" importeth also the contrary; that is to say, " malediction." For when the scripture saith that all nations which are of faith are blessed with faithful Abraham, it folio weth necessarily that all, as well Jews as Gentiles, are accursed without faith, or without the faithful Abraham. " For the promise of blessing was given to Abraham, that in him all nations should be blessed." There is no blessing then to be looked for, but only in the promise made unto Abraham, now published by the gospel throughout the whole world. Therefore, whatsoever is without that blessing, is accursed. And this Paul sheweth plainly when he saith,

Verse 10. For as many as are of ihe works of the law, are accursed.

Here ye see that the curse is as it were a flood, swallowing up whatsoever is without Abraham; that is to say, without faith, and the promise of the blessing of Abraham. Now if the law itself, given by Moses at the commandment of God, maketh them subject to the curse which ai e under it, much more shall the laws and traditions so do, which a/e devised by man. He therefore that will avoid the curse, musv lay hold upon the promise of blessing, or upon the faith of Aoraham, or else he shall remain under the curse. Upon this placo therefore, "shall be blessed in thee," it foUoweth, that all nations, whether they were before Abraham, in liis time, or after, are accursed, and shall abide under the eiu"se for ever, imless they be blessed in the faith of Abraham, imto whom the promise of the blessing was given to be published by his seed throughout the whole world.

To know these things it is very necessary, for they help greatly to comfort troubled and afflicted consciences; and moreover they teach us to separate the righteousness of faith from the righteousness of the flesh, or civil righteousness. For we must note that Paul is here in hand, not with a matter of policy, but with a divine and spiritual matter, lest any mad-brain should ca>il, and say that he curseth and condemneth politic laws and magistrates. Here all the sophisters and popish schoolmen are dumb, and can say nothing. Wherefore the readers must be admonished that in this place there is nothing handled as touching civil laws, manners, or matters political, (which are the ordinances of God, and good things, and the scripture elsewhere approveth and commendeth the same), but of a spiritual righteousness, by the which we are justified before God, and are called the children of God iti the kingdom of heaven. To be brief, there is nothing handled here concerning the bodily life, but concerning everlasting life, where no blessing is to be hoped for, or righteousness to be sought, either through the law, or traditions.

or whatsoever can be named in this life, besides the promise of Abraham's blessing. Let the civil laws and ordinances abide in their place and order; let the magistrate make never so good and excellent laws; yet notwithstanding they deliver no man from the curse of God's law. The kingdom of Babylon, ordained of God, and by him committed unto kings, had excellent laws, and all nations were commanded to obey tliem: notwithstanding, the obedience of the laws did not saA'e it from the curse of the law of God. In like manner we obey the laws of princes and magistrates, but we are not therefore righteous before God: for here we are in another matter.

It is not without cause that I do so diligently teach and repeat this distinction; for the knowledge thereof is very necessary. Albeit there are few that mark it or understand it indeed. Again, the confounding and mingling together of the heavenly and civil righteousness, is very easy. In the civil righteousness we must have regard to laws and works: but in tlie spiritual, divine, and heavenly righteousness, we must utterly reject all laws and works, and set tlie only promise and blessing before our eyes, which layeth before us Christ the giver of this blessing and grace, and our only Saviom*. So that this spiritual righteousness, secluding the law and iill works, looketh only unto the grace and blessing which is given by Christ, as it was promised to Abraham, and of him believed.

Hereby we may plainly see that this argument is invincible. For if we must hope to receive this blessing by Christ alone, then it must needs follow of the contrary, that it is not received by the law. For the blessing was given to faithful Abraham before the law and without the law. Now, like as Abraham believed in Christ which was to come, the giver of the blesshig: so and by the same faith we believe in Christ which is come and present, and so are we now justified by faith, as Abraham was then justified by faith. They therefore which are under the law, ai'e not blessed, but remain under the curse.

This the Pope and his proud prelates do not believe, nor can believe, neither can they abide this doctrine. Yet must we not hold our peace, but must confess the truth and say, that the papacy are accursed: yea, all the laws and civil ordinances of the emperor are accursed; for, according to Paul, whatsoever is without the promise and faith of Abraham, is accursed. When our adversaries hear this, by-and-by they pervert and slander our words, as though we taught that the magistrates should not be honoured, but that we raise up seditions against the emperor, that we condemn all laws, that we overthrow and destroy common-weals, &c. But they do us great wrong. For we put a difference between the corporal and the spiritual blessing, and we say that the emperor is blessed with a corporal blessing. For to have a kingdom, laws, and civil ordinances, to have a wife, children, house, and lands, is a blessing. For all these things are the good creatures and g-ifts of God. But we are not delivered from the everlasting curse by this corporal blessing, which is but temporal, and must have an end. Therefore we condemn not laws, neither do Ave stir up sedition against the emperor: but we teach that he must be obeyed, that he must be feared, reveren- C3d, and honoured, but yet civilly. But when we speak of the blesi5ing after the manner of divines, then we say boldly, witVi ■Paul, "that all things which are without the faith and promise of Abraham, are accursed and abide under that everlasting curse of God," For there we must look for another life after this, and another blessing after this corporal blessing.

To conclude, we say, that all corporal things are the good creatures of God. Therefore, (as I have said) to have wife, children, goods, to have politic laws and ordinances, are the good blessings of God in their place; that is to say, they are temporal blessings belonging to this life. But these blessings the justiciaries and law-workers of all ages, as the Jews, Papists, sectaries, and such like, do confound and mingle together. For they put no difference between corporal and spiritual blessings. Therefore they say: "we have a law, and this law is good,,holy, and righteous: therefore we are justified through it." Who denieth but that the law is good, holy, and righteous? But yet it is also the law of malediction, of sin, of wrath, and of death. Therefore we make here a distinction between the corporal and spiritual blessing, and say, that God hath a double blessing; one corporal for this life, and another spiritual for the everlasting life. Therefore, to have riches, and children, and such like, we say it is a blessing, but in its degree; that is to say, in this life present- But as touching life everlasting, it is not enough to have corporal blessings: for the very wicked do therein aboimd most of all. It is not sufficient that we have civil righteousness or the righteousness of the law; for therein also the wicked do specially flourish. These things God distributeth in the world freely, and bestoweth them both upon the good and bad, like as he suflfereth the sun to rise both upon the good and evil, and sendeth rain upon the righteous and unrighteous: for he is liberal unto all; and to him it is a small matter to put all creatures under the feet of the wicked. "The creature is subject to vanity, not of his own will." (llom. viii. 20.) They therefore which have but only these corporal blessings, are not the children of God, blessed before God spiritually, as was Abraham: but they are under the curse, as Paul here saith, " Whosoever is under the works of the law, is under the curse."

Paul might have said, by a general proposition, whatsoever is without faith, is under the curse. He saith not so, but he taketh that whidi, besides faith, is the best, the greatest and most excellent among all corporal blessings of the world; to wit, the law of God. The law, saith he, indeed is holy and given of Godnoi^vithstanding it doth nothing else but make all men subject to the curse, and keep them under the same. Now if the Iuav of God do bring men under the curse, much more may the same be said of inferior laws and blessings. And that it may be plainly understood Avhat Paul calleth it to be under the curse, he declareth by this testimony of the scripture, saying,

Ver. 10. For it is written, Cursed is every man that continueth not in all things which are written in the book of the law, to do them. (Deut. xxvii. 26.)

Paul goeth about to prove, by this testimony taken out of Deuteronomy, that all men which are under the law, or under the works of the laAV, are accursed, or under the curse; that is to say, under sin, the wrath of God, and everlasting death. For he speaketh not (as I have said before) of a corporal, but of a spiritual curse, which must needs be the curse of everlasting death and hell. And this is a wonderful manner of proving. For Paul proveth this affirmative sentence, which he borroweth out of Moses, " Whosoever are of the works of the laAv, are under the curse," by this negative, "cursed is every one that abideth not in all things," &c. Now these two sentences of Paul and Moses seem clean contrary. Paul saith, whosoever shall do the works of the law, is accursed. Moses saith, whosoever shall not do the works of the law are accursed. How shall these two sayings be reconciled together? Or else (which is more) how shall the one be proved by the other? Indeed, no man can well understand this place, unless he also know and understand the article of justification.

Paul, no doubt, being among the Galatians, had before more largely entreated of this matter; for else they could not have understood it, seeing he doth here but touch it by the way. But Oecause they had heard him declare the same unto them before, they, being now again put in mind thereof, do call it to remembrance. And these two sentences are not repugnant, but do very well agree. We also do teach in like manner: that the hearers of the law are not righteous before God, but the doers of the law shall be justified, (Rom. ii.) And contrariwise, they that are of the works of the law, are under the curse. For the article of justification teacheth, that whatsoever is without the faith of Abraham, is accursed. And yet, notwithstanding, the righteousness of the law must be fulfilled in us, (Rom. viii.) To a man that is ignorant of the doctrine of faith, these two sentences seem to be quite contrary.

First of all, therefore, Ave must mark Avell Avhereupon Paul entreateth in this place, whereabout he goeth, and how he looketh into Moses. He is here (as before I have often said) in a spiritual matter, separated from policy and from all laws, and he looketh into Moses with other eyes than the hypocrites and false apostles do, and expoundeth the laAV spiritually. Wherefore the Avhole effect of the matter consisteth in this word (to do.) Now, to do the laAV, is not only to do it outwardly, but to do it truly and perfectly. There be two sorts then of doers of the law: the first are, they which are of the works of the h w, against whom Paul inveigheth throughout all this epistle. The other sort are they which are of faith, of whom we will speak hereafter. Now, to be of the law, or of the works of the laAv, and to be of fiiith, are quite contrary, yea, even as contrary as God and the devil, sin and righteousness, death and life. For they are of the law, which would be justified by the law. They are of faith, which do assuredly trust that they are justified through mercy alone, for Christ's sake. He which saith that righteousness is of faith, curseth and condemneth the righteousness of works. Contrariwise, he which saith that righteousness is of the law, curseth and condemneth the righteousness of faith. Therefore they are altogether contrary the one to the other.

He that considereth this, shall easily understand, that to observe the law, is not to do that which is commanded in the law in outward shew only (as the hypocrites imagine) but in spirit; that is to say, truly and perfectly. But where shall we find him that will so accomplish the law? Let us see him and we will praise him. Here our adversaries have their answer ready, saying. The doers of the law shall be justified (Rom.ii.) Very well. But let us first define who be these doers of the law. They call him a doer of the law, which doth the works of the law, and so by those works going before, is made righteous. This is not to do the law according to Paul: for, as I have said, to be of the works of the law, and to be of faith, are contrary things. Therefore to seek to be justified by the works of the law, is to deny the righteousness of faith. Wherefore these justiciaries and law-workers, when they do the law, even in so doing deny the righteousness of faith, and sin against the first, the second and third commandment, yea, even against the whole law. For God commandeth that we should worship him in faith, and in the fear of his name. On the contrary they make righteousness of works, without faith and against faith; therefore in that they do the law, they do clean contrary to the law, and sin most deadly. For they deny the righteousness of God, his mercy, and his promises; they deny Christ with all his benefits, and in their heart they establish, not the righteousness of the law, (which they understand not, and much less do it), but a mere fantasy and an idol of the law. Therefore we must needs say, that not only in doing of the law, they do it not, but also they sin, and deny the divine Majesty in ail his promises. And to this end the law was not given.

Wherefore, they, not understanding the law, abuse the law, and as Paid saith: "They being ignorant of the righteousness of God, and seeking to establish their own righteousness, have not submitted themselves to the righteousness of God," (Rom. x. 3.) For they are blind, and know not how to judge of faith and of the promises, and therefore without all understanding tho\ rush into the scripture, taking hold but of one part thereof to wit, the law, and this they imagine that they are able to fulfil by works. But this is a very dream, a bewitching and illusion of the heart: and that righteousness of the law, which they think they do fulfil, is nothing else, in very deed, but idolatry and blasphemy against God. Therefore it cannot be but they must needs abide under the curse.

It is impossible therefore that we should do the law in such sort as they imagine, and much less that we should be justified thereby. This thing first the law itself testifieth, which hath a clean contrary effect; for it increaseth sin, it worketh wrath, it accuseth, it terrifieth, and condemneth. How then should it justify? Moreover, the promise also sheweth the very same thing. For it was said unto Abraham: "In thee shall all the nations of the earth be blessed," (Gen. xii.) There is no blessing therefore but in the promise of Abraham; and if thou be without that promise, thou art under the curse. If thou be under the curse, thou fulfillest not the law, because thou art under sin, the devil, and everlasting death; all which do assuredly follow the curse. To conclude, if righteousness should come by the law, then should the promise of God be in vain, and in vain should he pour out his blessing in so great abundance. Therefore when God saw that we could not fulfil the law, he provided for this long before the law, and promised the blessing to Abraham, saying, "In thee shall all the nations of the earth be blessed." And so hath he testified that all the nations should be blessed, not by the law, but through the promise made unto Abraham. They therefore that lay hold on the law, and seek to be justified thereby, despising the promise, are accursed.

Wherefore (to do) is, first of all to believe, and so through faith to perform the law. We must first receive the Holy Ghost, wherewith we being lightened and made new creatui es, begin to do the law, that is to say, to love God and our neighbour. But the Holy Ghost is not received through the law (for they which are under the law, as Paul saith, are under the curse) but by the hearing of faith, that is to say, through the promise. We must be blessed only with Abraham in the promise made unto him, and in his faith. Therefore, before all things, we must hear and receive the promise, which setteth out Christ, and offereth him to all believers; and when they have taken hold upon him by faith, the Holy Ghost is given unto them for his sake. Then do they love God and their neighbour, then do they good works, then do they carry the cross patiently. This is to do the law indeed; otherwise the law remaineth always undone. Wherefore if thou wilt define truly and plainly what it is to do the law, it is nothing else, but to believe in Jesus Clirist, and when the Holy Ghost is received through faith in Christ, to work those things which are commanded in the law; and otherwise we are not fibJo to perform the law. For the scripture saith that there is no blessing without the promise; no, not in the law. It is impossible, therefore, to accomplish the law without the promise.

There is not one therefore to be found in all the world, unto whom this name and title, to be called a doer of the law, appertaineth, without the promise of the gospel. ^Vllerefore this word (doer of the law) is a feigned term, which no man understandeth unless he be without and above the law in the blessing and faith of Abraham. So that the true doer of the law is he, who receiving the Holy Ghost through faith in Christ, beginneth to love God and to do good unto his neighbour. So that this word (to do the law) must comprehend faith also which maketh the tree, and when the tree is made, then follow the fruits. The tree must be first, and then the fruit. For the apples make not the tree, but the tree maketh the apples. So faith first maketh the person Avhich afterwards bringeth forth works. Therefore to do the law without faith, is to make the apples of wood and earth, without the tree: which is not to make apples, but mere fantasies. Contrariwise, if the tree be made, that is to say, the person or doer, which is made through faith in Christ, works will follow. For the doer must needs be before the things which are done, and not the things which are done before the doer.

The doer then is not so called of the things that are done, but of the things that are to be done. For Christians are not made righteous in doing righteous things, but being now made righteous by faith in Christ, they do righteous things. In politic matters it cometh so to pass, that the doer or worker is made of the things which are wrought, as a man in playing the carpenter becometh a carpenter; but in divine matters the workers are not made of the works going before, but the persons made and framed already by faith, which is in Christ, are now become doers and workers. Of such speaketh Paul, when he saith, " the doers of the law shall be justified," (Rom. ii. 13.) that is, shall be counted righteous.

Yea, the very sophisters and schoolmen are compelled to confess, and so they teach also, that a moral work outwardly done, if it be not done with a pure heart, a good-will, and true intent, it is but hypocrisy. And hereof cometh the proverb among the Germans, such a cowl covereth many a knave. For the vilest and the wickedest knave in the world may counterfeit the same works that a godly man worketh by faith. Judas did the same works that the other apostles did. What fault was there in the works of Judas, seeing he did the self-same works that the other apostles did? Here mark what the popish sophister answereth out of his moral philosophy. Although he did the self-same works, saith he, which the other apostles did, notwithstanding, because the person was reprobate, and the judgment of reason perverse, therefore his works were hypocritical and not true, as were the works of the other apostles, how like soever they seemed to be in outward shew. Wherefore they themselves are constrained to grant, in politic and external matters, works do not justify, unless there be joined withal an upright heart, will, and judgment. How much more are they compelled to confess the same in spiritual matter, where before all things, there must be a knowledge of God, and faith which may purify the heart? They walk therefore in works and in the righteousness of the law, as Judas did in the works of the apostles; not understanding what they say or what they affirm. And although Paul saith plainly every where that the law justifieth not, but causeth wrath, utter eth sin, revealeth the indignation and judgment of God, and threateneth everlasting death; yet notwithstanding, reading these things, they see them not, much less do they understand them. Therefore they deserve not to be called hypocrites, but visors and shadows of disguised h}^^ocrites, most miserably bewitched, in that they dream that they are justified by the works of the law. Wherefore, as I have said, this word "doer of the law," as they define it, is an imagined term, a very monster, and no where to be found.

Wherefore, when Paul proveth this place, " Wliosoever are of the works of the law, are under the curse," (Gal. iii.) by this sentence of Moses, "cursed is every one that abideth not in all that is written in this book," he proveth not one contrary by another, as at the first sight it may appear, but he proveth it rightly and in due order. For Moses meaneth and teacheth the self-same thing that Paul doth when he saith, "cursed is every one which doth not all," &c. But no man doth them. Therefore whosoever are of the works of the law, keep not the law. If they keep it not, they are under the curse, But seeing there be two sorts of men that are doers of the law, (as before I have said) that is to say, true doers and hypocrites: the true doers must be separated from the hypocrites. The true doei's of the law are they which through faith, are the good tree before the fruit, doers and workers before the works. Of these speaketh Moses also; and except they be such, they are under the curse. But the hypocrites are not of this sort; for they think to obtain righteousness by works, and by them to make the person just and acceptable. For thus they dream: we that are sinners and unrighteous, will be made righteous. How shall that be? By good works. Therefore they do even like as a foolish builder, which goeth about the roof to make the foundation, of the fruit to make the tree. For when they seek to be justified by works, of the works they would make the worker, which is directly against Moses, which maketh such a worker subject to the cui'se as well as Paul doth. Therefore while they go about to do the law, they not only do it, but also deny (as I have said) the first commandment, the promises of God, the ■promised blessing of Abraham, they renounce faith, and they go about to make themselves blessed by their own works: that is to say, to justify themselves, to deliver themselves from sin and death, to overcome the devil, and violently to lay hold upon the kingdom of heaven. And this is plainly to renounce God, and to set themselves in the place of God. For all these are the woi'ks of the divine majesty alone, and not of any creature, either in heaven or in earth.

Hereupon Paul was ahle easily to foreshew, out of the first commandment, the abominations that were to come, which Antichrist should bring- into the church. For all they which teach that any other worship is necessary to salvation, than that which God requireth of us by the first commandment, which is the fear of God, faith and the love of God, are plain Antichrists, and set themselves in the place of God. That such shoidd come, Christ himself foretold when he saith. Matt. xxiv. 5. "Many shall come in my name, saying-, I am Christ." So we also at this day may boldly and easily pronounce, that whosoever seeketh righteousness by works without faith, denieth God, and maketh himself God. For thus he thinketh: If I do this work, I shall be righteous, I shall be a conqueror of sin, death, the devil, the wrath of God, and of hell, and shall obtain life everlasting. And what is this else, I pray you, but to challenge that work unto himself which doth belong to God alone, and to shew indeed that he himself is God? Therefore it is an easy matter for us to prophesy, and most certainly to judge of all those which are without faith, that they are not only idolators, but very infidels, which deny God, and set themselves in the place of God. Upon the same ground Peter also prophesieth when he saith: "There shall be amongst you false teachers, which privily shall bring in damnable heresies, and shall deny the Lord, &c. and make merchandise of the people," (2 Pet. ii. 1, 2.)

And in the Old Testament all the prophecies against idolatry sprang out of the first commandment. For all the wicked kings and prophets, with all the unfaithful people, did nothing else but that which the pope and all hypocrites always do. They, contemning the first commandment and worship appointed of God, and despising the promise of Abraham's seed, even that seed in whom all nations should be blessed and sanctified, ordained a wicked worship clean contrary to the word of God, and said: With this worship will we serve God and set out his praise, which hath brought us out of the land of Egypt. So Jeroboam made two golden calves and said: "Behold thy Gods, O Israel, which brought thee out of the land of Egypt," (1 Kings xii. 28.) This he said of the true God which had redeemed Israel, and yet both he and all his people were idolators: for they worshipped God contrary to the first commandment. They oidy regarded the work: which being done, they counted themselves righteous before God. And what was this else, but to deny God himself, whom they confessed with their mouth, and said, "that he had brought them out of the land of Egypt?" Paul speaketh of such idolators w^eu he saith: "they confess that they know God, but in their deeds they deny him," (Tit. i. ]6.)

Wherefore all hypocrites and idolators go about to do those works which properly pertain to the divine Majesty, and belong to Christ only and alone. Indeed they say not in plain words, I am God, I am Christ; and yet in very deed they proudly challenge unto themselves the divinity and office of Christ, and therefore it is as much in effect as if they said: I am Christ; I am a savioui', not only of myself^ but also of others. — This the monks have not only taught, but also have made the whole world to believe: to wit, that they are able, not only to make themselves righteous through their hypocritical holiness, but also others unto whom they communicate the same: whereas notwithstanding it is the proper and only office of Christ to justify the sinner. The Pope, in like manner, by publishing and spreading his divinity throughout the whole world, hath denied and utterly buried the office and divinity of Christ.

It is expedient that these things should be wall taught and well weighed: for thereby we may learn to judge of the whole Christian doctrine, and the life of man; also to confirm men's consciences; to understand all prophecies and all the holy scriptures, and rightly to judge of all other things. He that knoweth all these things rightly, may certainly judge that the pope is Antichrist, because he teacheth a far other manner of worship than the first table setteth out. He may perfectly know and understand what it is to deny God, to deny Christ, and what Christ meaneth when he saith, " many shall come in my name, saying, I am Christ;" (Matt. xxiv. 5.) what it is to be against God, and to be lifted up above aU that is called God, or that is worshipped; what it signifieth that Antichrist sitteth in the temple of God, shewing himself as God; what it is to see the abomination of desolation standing in the holy place, &c. (2Thess. ii. 4. Matt. xxiv. 15. Mark xiii. 14. Dan. Lx. 27.)

Now hereof spring all these mischiefs, that this cursed hypocrisy will not be made righteous by the divine blessing, nor created anew of God the Creator. It will in no wise be a patient, or suffer any thing to be wrought in her; but ^vill needs be altogether an agent, and work those things which she should suffer God to work in her and receive of him. — Therefore she maketh herself a creator and a justifier through her own works, despising the blessing promised and given to Abraham and to his believing children: so that every hypocrite is both the matter and the worker: (although this be against philosophy, for one and the self-same thing cannot work upon itself) the matter, because he is a sirmer; the worker, becaiise he putteth on a cowl, or chuseth some other work, through the which he hopeth to deserve grace, and to save himself and others: therefore he b both the creature and the creator. No man therefore can express with words, how exeorjl e and horrible it is to seek rlg-hteousness in the law by works without the blessing. For it is the abomination standing in the holy place, which denieth God, and setteth up the creature in the place of the creator.

The doers of the law therefore are not the hypocrites, o bserving the law outwardly; but the true believers, Avho, receiving the Holy Ghost, do accomplish the law; that is to say, they love Gad and their neighbour, &c. So that the true doer of the law is to be understood, not in respect of the works Avhich he worketh, but in respect of the persan now regenerate by faith. For according to the gospel, they that are made righteous, do righteous things; but according to philosophy it is not so: but contrariwise, they that do righteous things, are made just and righteous. Therefore we, being justified by faith, do good works; through the which (as it is said, 2 Pet. i.) our calling and election is confirmed, and from day to day is made more sure. But because we have only the first fruits of the spirit, and have not as yet the tenths, and the remnants of sin do stiU remain in us, I therefore we do not the law perfectly. But this imperfection is / not imputed unto us which do believe in Christ, who was pro- i mised to Abraham, and hath blessed us. For we are nourished and tenderly cherished in the mean season, for Christ's sake, in the lap of God's long-sufferance. We are that wounded man which fell into the hands of thieves, whose wounds the Samaritan bound up, pouring in oil and wine, and afterwards laying him upon his beast, he brought him into the inn, and made provision for him, and, departing, commended him to the host, saying, "take care of him," &c. (Luke x. 30 — 35.) And thus we in the mean time are cherished as it were in an inn, until the Lord put to his hand the second time, as Isaiah saith, "that he may deliver us." (Isa. xi. 11.)

Wherefore the sentence of Moses, "cursed is every one that abideth not in the things that are written in this book," is not contrary to Paul, who pronounceth all them to be accursed which are of the works of the law. For Moses requireth such a doer, as may do the law perfectly. But where shaU we find him? No where. For Moses himself confesseth that he is not such a one, for he saith. That none is innocent before God, (Exod. xxxiv.) And David saith, " Lord, enter not into judgment with thy servant, for no flesh is righteous in thy sight," (Ps. cxliii. 2.) And Paul saith, " For what I would, that do I not: but what I hate, that do I." (Rom. vii. 15.) Wherefore Moses, together | with Paul, doth necessarily drive us to Christ, through whom we I are made doers of the law, and are not accounted guilty of any ( transgression. How so? First, by forgiveness of sins and imputation of righteousness, because of our faith in Christ. Secondly, by the gift of God and the Holy Ghost, which bringeth forth a new life and new motions in us, so that we may also do the law effectually. Now that which is not done is pardoned for Christ's sake: and moreover, Avhat sin soever is left in us, is not imputed. So Moses agreeth with Paul, and meaneth the self-same thing that he doth, when he saith, "cursed is every one that abideth not," &c. For he saith that they do not the law, because they would justify themselves by works, and concludeth with Paul, that they are under the curse. Therefore Moses requireth true doers of the law, which are of faith, even as Paul condemneth those which are not true doers of the law; that is to say, which are not of faith. Herein is no repugnance, that Moses spake negatively and Paul affirmatively, so 9iat you define rightly what is meant by this word "do." So both sentences are true, to wit, that all are accursed which abide not in all that is Avritten in this book; and, that all they are accursed, which are of the works of the law.

An Answer to those Arguments which the Adversaries allege against the Doctrine and Righteousness ofJPaith.

Seeing this place offereth unto us an occasion, we must say something as touching the arguments which our adversaries do object against the doctrine of faith, which is, that we are justified by faith alone. — There are many places both in the Old Testament and in the New, as concerning works and rewards of works, which our adversaries do allege, and think themselves able thereby utterly to overthrow the doctrine of faith which we teach and maintain. Therefore we must be well furnished and armed, that we may be able, not only to instruct our brethren, but also to answer the objections of our adversaries.

The schoolmen, and all such as understand not the article of justification, do know no other righteousness than the civil righteousness and the righteousness of the law, which after a sort the Gentiles also do knoAV. Therefore they borrow certain words out of the law and moral philosophy, as "to do, to work," and such like, and they apply the same unto spiritual matters: wherein they deal most perversely and wickedly. We must put a diff'erence between philosophy and divinity. The schoolmen themselves grant and teach, that, in the order of nature, being goeth before working; for natm*ally the tree is before the fruit. Again, in philosophy they grant, that a work morally wrought is not good, except there be first a right judgment of reason, and a good will or a good intent. So then they will have a right judgment of reason, and a good intent to go before the work; that is to say, they make the person morally righteous before the Avork. Contrariwise, in divinity, and in spiiitual matters, where they ought most of all so to do, such dull and senseless asses they are, that they pervert and turn all quite contrary, placing the work before right judgment of reason and good intent.

Wherefore, doing is one thing in nature, another in moral philosophy, and another in divinity. In nature the tree must be lirst, and then the fruit. In moral philosophy, doing requireth a good intent and a sound judgment of reason to work well, going before. And here all the philosophers are at a stay, and go no fcirther. Therefore the divines say, that moral philosophy taketh not God for the object, and final cause. For Aristotle, or a Sadducee, or a man of any civil honesty, calleth this a right reason and a good intent, if he seek the public commodity of the commonwealth and the quietness and honesty thereof. A philosopher oi laAv-worker ascendeth no higher. He thinketh not through a right judgment of reason and a good intent to obtain remission of sins and everlasting life, as the sophister or the monk doth. Wherefore the heathen philosopher is much better than such a hypocrite. For he abideth within his bounds, having only consideration of the honesty and tranquillity of the commonwealth, not mingling heavenly and earthly things together. Contrariwise, the blind sophister imagineth that God regardeth his good intent and works. Therefore he mingleth earthly and heavenly things together, and polluteth the name of God. And this imagination he learneth out of moral philosophy, saving that he abuseth it much worse than the heathen man doth.

Wherefore we must ascend up higher in divinity with this word "doing," than in natural things and in philosophy, so that noAV it must have a new signification, and be made altogether new, joined with a right judgment of reason, and a good will, not morally, but divinely: which is, that I know and believe by the word of the gospel, that God hath sent his Son into the world to redeem us fi-om sin and death. Here "doing" is a new thing, unknown to reason, to philosophers, to law- workers, and unto all men: for it is a wisdom hidden in a mystery. — Therefore in divinity the work necessarily requireth faith going before.

Therefore, when our adversaries do allege against us the sentences of the scripture touching the law and works, where mention is made of working and doing, thou must answer them, that they are terms pertaining to divinity, and not to natural or moral things. If they be applied to natural or moral things, they must be taken in their own signification. But if they be applied to matters of divinity, they must include such a right judgment, reason or good will, as is incomprehensible to man's reason. Wherefore doing in divinity must be always understood of a faithful doing. So that this faithful doing is altogether as it were a new kingdom, separate from the natural or moral doing. Therefore, when we that are divines speak of doing, we must needs speak of that faithful doing: for in divinity we have no other right judgment of reason, no good will or intent besides faith.

This rule is well observed in the eleventh chapter to the Hebrews.— There are recited many and sundry works of the saints, out of the holy scriptures: as of David, who killed a lion and a bear, and slew Goliah. There the sophister or schoolman, that foolish ass, looketh upon nothing else but the outward appearance of the work. But this work of David must be so looked upon.

that fii-st we must consider what manner of person David was, before he did this work: then shall we see that he was such a person, whose heart trusted in the Lord God of Israel, as the text plainly witnesseth. "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, will deliver me out of the hand of the Philistine:" moreover, "thou comest to me with a sAvord, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the host of Israel, upon whom thou hast railed this day. This day shall the Lord close thee in my hand, and I shall smite thee, and take thine head from thee, &c. Because the Lord saveth not with sword nor spear (for the battle is the Lord's) and he will give you into our hands," (1 Sam. xvii. 37, 45, 46, 47.) You see then that he was a rig-hteous man, beloved of God, strong and constant in faith, before he did this work. This doing of David therefore is not a natural or moral doing, but a faithful doing.

So it is said of Abel in the same epistle, "that through faith he offered up a better sacrifice unto God than Cain." If the schoohnen happen upon this place as it is read Gen. iv. 5. (where it is simply set out, how that both Cain and Abel offered up their gifts, and that the Lord had respect unto Abel and his offerings) by-and-by they take hold of these words: "they ofi*ered their oblations unto the Lord: the Lord had respect to the ofi*erings of Abel," and cry out, saying, here ye see that God had respect to offerings: therefore works do justify. So that these filthy sAvine do think that righteousness is but a moral thing, only beholding the visor or outward shew of the work, and not the heart of him that doth the Avork: whereas notwithstanding, even in philosophy, they are constrained not to look upon the bare work, but the good avUI of the Avorker. But here they stand altogether upon these words: "they offered up gifts: the Lord had respect unto Abel and to his offerings," and see not that the text saith plainly in Genesis, that the Lord had respect first to the person of Abel, Avhich pleased the Lord because of his faith, and afterwards to his offerings. Therefore in divinity we speak of faithful works, sacrifices, oblations, and gifts, that is to say, which are offered up and done in faith, as the Epistle to the Hebrews declareth, saying: "Through faith Abel offered up a better sacrifice: through faith Enoch Avas taken away: through faith Abraham obeyed God," &c. We have here then a rule set forth in the eleventh to the Hebrews, hoAv we should simply answer to the arguments objected of the adversaries as touching the law and works, that is to say: this or that man did this or that work in faith: and by this means thou givest a solution to all their arguments, and so stoppest their mouths, that they can have nothing to reply again.

Hereby it appeareth manifestly that in divinity and divine matters, the Avork is nothing worth Avithout faith, but thou must needs have faith before thou begin to work. " For without faith it is impossible to please God," (Heb. xi. 6.) But he that will come unto God, must believe. Wherefore in the Epistle to the Hebrews it is said, that the sacrifice of Abel was better than the sacrifice of Cain, because he believed; therefore the work or the sacrifice of Abel was faithful. Contrariwise in Cain, because he was wicked and a hypocrite, there was no faith or trust of God's grace or favour, but mere presumption of his own righteousness, and therefore his woi'k, whereby he went about to please God, was hypocritical and unfaithful. Wherefore the adversaries themselves are compelled to grant that in all the works of the saints, faith is presupposed or goeth before, for the which their works do please God, and are accepted of him. Therefore in divinity there is a new doing, clean contrary to the moral doing.

Moreover, we are also wont to distinguish faith after this manner, that faith is sometimes taken without the work, sometimes with the work. For like as an artificer speaketh diversely of the matter whereupon he worketh, and likewise a gardener of the tree being barren or fruitful: even so the Holy Ghost speaketU diversely of faith in the scriptures: sometimes of an absolute faith, sometimes of a compound, or (as a man would say) an incarnate faith. Now, an absolute faith is this, when the scripture speaketh absolutely of justification, or of the being justified, as is to be seen in the Epistles to the Romans and to the Galatians. But when the scripture speaketh of rewards and works, then it speaketh of the compound or incarnate faith. We will rehearse some examples of this faith: as, "Faith which worketh by love. Do this and thou shalt live. If thou wilt enter into life, keep the commandments. He that doeth these things shall live in them. Decline from evil, and do that which is good," (Gal. v. 6. Lev. xviii. 5. Matt. xix. 17. Rom. x. 5. Psal. xxxvii. 27.) In these and such like places (as there are many in the holy scripture) where mention is made of doing, the scripture always speaketh of faithful doing. As when it saith: "Do this and thou shalt live," it meaneth thus: see first that thou be faithful, that thou have a right judgment of reason and a good wiU, that is to say, faith in Christ. When thou hast this faith, work on a God's blessing.

What marvel is it then if rewards be promised to this incarnate faith: that is to say, to the working faith, as was the faith of Abel, or to faithful works? And why should not the holy scripture thus speak diversely of faith, when it speaketh divers ways of Christ, as he is God and man: that is to say, sometimes of his whole person, sometimes of his two natures apart, either of his divine or of his human nature? If it speak of the natm-es apart, it speaketh of Christ absolutely: but if it speak of the divine nature united in one person to the human nature, then it speaketh of Christ compound and incarnate. There is a coin* mon rule among the schoolmen of the communication of the proprieties, when the proprieties belonging- to the divinity of Christ, are attributed to the humanity; which we may see everywhere m the scriptures. As in Luke ii. 11, the angel calleth the infant born of the Virgin Mary, the Saviour of men, and the universal Lord both of the angels and men. And in the first chapter he calleth him the Son of God, (Luke i. 32.) Hereupon I may truly say, that the infant which lay in the manger and in the lap of the Virgin, created heaven and earth, and is Lord of the angels. Here I speak indeed of a man; but man in this proposition is a new word, and (as the schoolmen themselves do grant) hath relation to the divinity: that is to say, this God, which was made man, hath created all things. Creation is attributed only to the divinity of Christ; for the humanity doth not create, and yet notwithstanding it is truly said, man created, because the divinity, which only createth, is incarnate with the humanity, and therefore the humanity, together with the divinity, is partaker of the same proprieties. Wherefore it is well and godly said: this man Jesus Christ brought Israel out of Egypt, struck Pharaoh, and wi'ought all the wonders from the beginning of the world.

Therefore when the scripture saith, " If thou wilt enter into life, keep the commandments of God: Do this and thou shalt live," &c.; first we must see of what manner of keeping and doing he speaketh: for in these and such like places (as I have said) he speaketh of a compound faith, and not of a naked and simple faith. And the meaning of this place, " Do this, and thou shalt live," is this: thou shalt live, because of this faithful doing; or, this doing shall give unto thee life, because of thy faith alone. After this manner justification is attributed to faith alone, as creation is to the divinity. And yet notwithstanding, as it is truly said, Jesus the son of Mary created all things: so also justification is attributed to the incarnate faith, or to the faithful doing. Therefore we must in no wise think, with the sophisters and hypocrites, that works do absolutely justify, or that rewards are promised to moral works, but to faithful works only.

Let us therefore suffer the Holy Ghost to speak, as he doth in the scriptures, either of naked, simple, and absolute faith, or of compound and incarnate faith. All things which are attributed to works do properly belong unto faith. For works must not be looked upon morally, but faithfully, and with a spii'itual eye. Faith is the divinity of works; and is so spread throughout the Avorks of the faithful, as is the divinity throughout the humanity of Christ. Faith therefore doth all alone in the works of the faithful. Abraham is called faitliful, because faith is spread throughout the whole person of Abraham: so that, beholding him working, I see nothing of the carnal or of the working Abraham, but of the believing Abraham.

Wherefore when thou readest in the scriptures, of the fathers, prophets, and kings, how they wrought righteousness, raised up the dead, overcame kingdoms, thou must remember that these and such hke sayings are to be expounded as the Epistle to the Hebrews expoundeth them: "by faith they wrought righteousness, by faith they raised up the dead, by faith they subdued kings and kingdoms," &c. (Heb. xi. 33, 34, 35.) So that faith incorporateth the work, and giveth it his perfection. And this the adversaries, if they be well in their wits, cannot deny, neither have they any thing to say or object against it. Indeed they can cry out that the scripture speaketh oftentimes of doing and working. And we always answer them again, that it speaketh also of faithful doing. For first, reason must be lightened by faith before it can work. Now, when it hath a true opinion and knowledge of God, then is the work incarnate and incorporate into it: so that whatsoever is attributed to faith, is afterwards attributed to works also, but yet because of faith only and alone.

Wherefore in reading of the scriptures we must Jearn to put a difference between the true and the hypocritical, the moral and the spiritual doing of the law. So shall we be able to declare the true meaning of all those places which seem to maintain the righteousness of works. Now, the true doing of the law is a faithful and a spiritual doing, which he hath not, that seeketh righteousness by works. Therefore every doer of the law and every holy moral worker is accursed. For he walketh in the presumption of his own righteousness against God, whilst he will be justified by man's free-will and reason, and so in doing of the law, he doth it not. And this, according to Paul, is to be under the works of the law: that is to say, that hypocrites do the law, and yet, in doing it, they do it not: for they understand this word, doing, according to the literal sense of the law, which in true Christian divinity is nothing worth. Indeed they work many things, but in the presumption of their own righteousness, and without the knowledge of God and faith, as the Pharisee did (Luke xviii.) and as Paul did before his conversion: therefore they are blind and miserably err, and so remain under the curse. Wherefore, again I admonish you, that such sentences as the adversaries do allege out of the scriptures concerning works and rewards, must be spiritually expounded. As if they allege this sentence out of Dan. iv. " Redeem thy sins by alms deeds," thou must not here expound these Avords morally, but spiritually. So shalt thou see that this word " redeem," signifieth no moral, but a spiritual doing, that is to say, it includeth faith. For in the scriptures, the work, as I have said, requireth also a good will and right judgment of reason to ^o before; not moral, as they would have it, but divine and spiritual, which is faith. By this means thou shalt be able to stop the mouths oi these peevish sophisters. For they themselves are compelled to ffrant (and so teach they also out of Aristotle) that every good woik pioceedeth out of man's choice or free-will. If this be true in philosophy, much more must this good will and right judgment of reason guided by faith, go before the Avork in divinity and divine matters. And this do all words of the imperative mood, that is, all such words as are commanding, signify in the scriptures, and all such words also as teach the law, as the Epistle to the Hebrews doth plainly declare: " By faith Abel offered," &c.

Now, admit the case that this solution is not sufficient, (although it be indeed most sure and certain), yet notwithstanding let this be the argument of all arguments, and the principal mirror of Christians to behold, against all the temptations and objections, not only of the adversaries, but also of the devil himself, namely, to apprehend and hold fast the head, which is Christ. Moreover, admit that the sophisters, being more crafty and subtle than I, should so snare and entangle me with their arguments, which they bring for the maintenance of works against faith, that I shoidd know no way how to wind myself out, (which notwithstanding it is impossible for them to do,) yet will I rather give reverence and credit to Christ alone, thati be persuaded with all the places they are able to allege for the establishing of the righteousness of Avorks against the doctrine of faith.

Wherefore, they must be simply and plainly answered after this manner: Here is Christ, there are the testimonies of the scriptures touching" the law and works. Now, Christ is the Lord of the scripture and of all works. He also is Lord of heaven, the earth, the sabbath, the temple, righteousness, life, wrath, sin, death, and generally of all things whatsoever. And Paul his apostle sheweth " that he was made sin and became accursed for me," (Gal.iii. 13.) I hear, then, that I could by no other means be delivered from my sin, my death, and my malediction, but by his death and blood-shedding; wherefore I conclude that it properly appertained to Christ himself to overcome my sin, death, and malediction in his own body, and not to the works of the law or mine own works. And hereunto reason is constrained to yield and say, that Christ is not the work of the law, or my work: that his blood and death is not circumcision, the observation of the ceremonies of the law, and much less a monk's cowl, a shaven crown, abstinence, vows, and such like. Wherefore if he be the price of my redemption, if he be made sin and malediction that he might justify and bless me, I care not if thou bring a thousand places of scripture for the righteousness of Avorks against the righteousness of faith, and cry out never so much, that the scripture is against me. I have the author and Lord of the scripture with me; on whose side I will rather stand, than believe all the rabbi ement of law- workers and merit-mongers. Albeit it is impossible that the scripture should be against this doctrine, unless it be among the senseless and obstinate hypocrites; but to the godly, and such as have undemanding, it giveth witness for Jesus

Christ his Lord. See therefore how thou canst reconcile tie scripture, Avhich thou sayest is against ray doctrine. As for me, I will stick to the author and Lord of the scripture.

Therefore if any man thinketh himself not well able to reconcile such places of the scriptm*e, or answer unto the same sufficiently, and yet notwithstanding is constrained to hear the objections and cavillations of the adversaries, let him answer simply and plainly after this sort: Thou settest against me the servant, that is to say, the scripture, and that not wholly, neither yet the principal part thereof, but only certain places as touching the law and works. But I come with the Lord himself, who is above the scripture, and is made unto me the merit and price of righteousness and everlasting life. On him I lay hold, him I stick to, and leave works unto thee: which notwithstanding thou never didst. This solution neither the devil nor any justiciary can ever wrest from thee or overthrow. Moreover, thou art in safety before God: for thy heart abideth fixed in the object, which is called Christ; who being nailed to the cross and accursed, not for himself, but for us, as the text saith, was " made a curse for us." Hold fast this, and lay it against all the sentences of the law and works whatsoever, and say: Dost thou hear this, Satan? Here he must needs give place, for he knoweth that Christ is his Lord and master.

Verse 11. And that no man is justified by the law in the sight of God, it is evident: for the just shall live by faith. (Hab. ii. 4. Rom. i. 17,)

This is another argument grounded upon the testimony of the prophet Habakkuk. And it is a sentence of great weight and authority, which Paul setteth against all the sentences touching the law and works. As if he should say: What need we any long disputation? Here I bring forth a most evident testimony of the prophet, against the which no man can cavil: " The just man shall live by faith." If he live by faith, then he liveth not by the law: for the law is not of faith. And here Paul excludeth works and the law, as things contrary to faith.

The sophisters (as they are always ready to corrupt the scriptures) do wrest and pervert this place after this manner: " The just man doth live by faith;" that is to say, by a working faith, or formed and made perfect with charity: but if it be not formed with charity, then doth it not justify. This gloss they themselves have forged, and by the same they do injury to the words of the prophet. If they did call this formed or furnished faith, the true faith which the scripture teacheth, this their gloss should not offend me, for then faith should not be separated from charity, but from the vain opinion of faith: as we also put a (tifference between a counterfeit faith and a true faith. The counterfeit faith is that which heareth of God, of Christ, and of all the mysteries of his incarnation and our redemption: which also apprehendeth and beareth away those things which it heareth, yea, and can talk goodly thereof, and yet there reinalneth nothing else in th^ heart, but a naked opinion, and a sound of the gospel. For it neither reneweth nor changeth the heart: it raaketh not a new man, but leaveth him in the vanity of his former opinion and conversation: and this is a veiy pernicious faith. The moral philosopher is much better than the hjrpocrite having such a faith.

Wherefore, if they would make a distinction between faith formed (and take it as the scripture taketh it) and a false or counterfeit faith, their distinction should nothing offend me. But they speak of faith formed and made perfect with charity, and make a double faith, that is to say, formed and unformed. This pestilent and devilish gloss I utterly detest. Although, say they, we have faith infused, called^c^e* vifusa, which is the gift of the Holy Ghost, and also faith gotten by our own industry, called Jides acquisita; yet both of them lack their form and perfection, which is charity, and are formed with charity. This is to prefer charity before faith, and to attribute righteousness, not to faith, but to charity. Wherefore, when they do not attribute righteousness to faith, but only in respect of charity, they attribute to faith nothing at all.

Moreover, these perverters of the gospel of Clirist do teach, that even that faith which they call faith infused, and not received by hearing, nor gotten by any working, but created in man by the Holy Ghost, may stand with deadly sin, and that the worst men may have this faith: therefore, say they, if it be alone, it is idle utterly and unprofitable. Thus they take from faith her ofl&ce, and give it unto charity; so that faith is nothing except charity, which they call the form and perfection thereof, be joined withal. This is a devilish and blasphemous kind of doctrine, wliich utterly defaceth and overthroweth the doctrine of faith, and carrieth a man clean from Christ the mediator, and fi'om faith, which is the hand and only means whereby we apprehend liim. For if charity be the form and perfection of faith, as they dream, then am I by-and-by constrained to say, that charity is the principal part of the Christian religion, and so I lose Christ, his blood, and all his benefits, and now I rest altogether in a moral doing, even as the Pope, and the heathen philosopher, and the Turk doth.

But the Holy Ghost, which giveth to all men both mouth and tongue, knoweth how to speak. He could have said, (as the sophisters do wickedly imagine,) the righteous man shall live by faith, formed and beautified, or made perfect, by charity. But this he omitteth of purpose, and saith plainly: " The righteous man liveth by faith." Let these dotish sophisters go, therefore, mth this their wicked and pestilent gloss; we will still hold and extol this faith, which God himself hath called faith; that is to say, a true and a certain faith, which doubteth not of God, nor of his promises, nor of the forgiveness of sins through Christ, that we may dwell sure and safe m this our object Christ, and lUJjy keep still before our eyes the passion and blood of the mediator and all his benefits. Now, faith alone, whicj,! layeth hold upon Christ, is the only means that we suffer not those benefits to be taken out of our sight. Wherefore, rejecting this pestilent gloss, we must understand this place of faith only and alone. And this Paul himself declareth, when he reasoneth against faith formed with charity after this sort.

The schoolmen say: The righteous man doth live, if his faith be formed and adorned with charity. But contrariwise Paul saith: " The law is not of faith." But what is the law? Is it not also a commandment touching charity? Yea, the law commandeth nothing else but charity, as we may see by the text itself: " Thou shalt love the Lord thy God, with all thy soul," &c. (Deut. vi. 5. Matt. xxii. 37.) Again, " Shewing mercy unto thousands that love him and keep his commandments," (Exod. XX. 6.) Also, " In these two commandments consisteth the law and the prophets," (Matt. xxii. 40.) If the law then' that commandeth charity, be contrary to faith, it must needs follow, that charity is not of faith. So Paul plainly confuteth the gloss which the sophisters have forged touching their formed faith, and speaketh only of faith, as it is separate from the law. Now, the law being separate and set apart, charity is also set apart, with all that belongeth to the law, and faith only is left, which justifieth and quick eneth to everlasting life.

Paul therefore reasoneth here, out of a plain testimony of the prophet, that there is none which obtaineth justification and life before God, but the believing man, who obtaineth righteousness and evei'lasting life without the law, and without charity, by faith alone. The reason is, because the law is not of faith: that is, the law is not of faith, or any thing belonging to faith, for it believeth not: neither are the works of the law faith, nor

}ret of faith: therefore faith is a thing much dijBfering from the aw, like as the promise is a thing much differing from the law. For the promise is not apprehended by working, but by believing. Yea, there is as great a difference between the promise and the law, and consequently between faith and works, as there is a distance between heaven and earth.

It is impossible therefore that faith should be of the law. For faith only resteth in the promise, it only apprehendeth and knoweth God, and standeth only in receiving good things of God. Contrariwise, the law and works consist in exacting, in doing, and in giving unto God. As Abel, offering his sacrifice, giveth unto God; but he believing, receiveth of God. Paul therefore concludeth mightily out of that place of Habakkuk, that the righteous man liveth by faith alone. For the law in no wise belongeth unto faith, because the law is not the promise. But feitk resteth only upon the promise. Wherefore as there is a difference between the law and the promise, so is there also between works and faith. That gloss therefore of the schoolmen is false and wicked, which joineth the laAv and faith together, yea, rather quencheth faith, and setteth law in the place of faith. And here note, that Paul always speaketh of such as would do the law morally, and not according to the scripture. But whatsoever is said of such good works as the scripture requireth, the same is attributed to faith alone.

Verse 12. But the man that shall do those things, shall live in them.

Paul here goeth about to shew what is the very true righteousness of the law and of the gospel. The righteousness of the law is to fulfil the law, according to that saying: " He that shall do those things, shall live in them." The righteousness of faith is to believe, according to that saying: "The righteous man doth Uve by faith." The law therefore requireth that we should yield somewhat unto God. But faith requireth no works of us, or that we should give any thing unto God, but that we, believing the promise of God, should receive of him. Therefore the office of the law is to work, as the office of faith is to assent unto the promises. For faith is the faith of the promise, and the work is the work of the law. Paul therefore standeth upon this word, doing: and that he may plainly shew what is the confidence of the law, and what is the confidence of works, he compareth the one with the other, the promise with the law, and faith with works. He saith that of the law there cometh nothing else but only doing: but faith is a clean contrary thing, namely, that which assenteth to the promise, and layeth hold upon it.

These four things therefore must be perfectly distinguished. For as the law hath his proper office, so hath the promise. To the law pertaineth doing, and to the promise believing. Wherefore, as far as the law and the promise are separate asunder, so far also are doing and believing. By the which distinction Paul here goeth about to separate charity from faith, and to teach that charity justifieih not, because the law worketh or helpeth nothing to justification. Faith alone therefore justifieth and quickeneth: and yet it standeth not alone, that is to say, it is not idle, albeit that in her degree and office it standeth alone. Ye see the cause then why Paul here allegeth this place, namely, that he may separate faith and charity far asunder.

Fie upon the sophisters therefore, with their cursed gloss and their blind distinction of faith formed and unformed. 1 or these new forged terms, faith formed, faith unformed, faith gotten by man's industry, and such like, are very monsters devised by the devil, to no other end but to deface and to destroy the true Christian doctrine and faith, to blaspheme and tread Christ under foot, and to establish the righteousness of works. Indeed, works must follow faith, but faith must not be works, or works faith; but the bounds and the kingdoms of the law or works, and of faith, must be rightly distinguished the one from the other.

When we believe therefore, we live only by faith in Christ, who is without sin, who is also our mercy-seat and remission of sins. Contrariwise, when we observe the law, we work indeed, but we have no righteousness nor life. For the office of the law is not to justify and give life, but to shew forth sin and to destroy. Indeed the law saith, "He that shall do those things shall li\ e in them." But where is he which doth the law: that is, "which loveth God with all his heart, and his neighbour as himself?" Therefore no man doth the law, and although he go about to do it never so much, yet in doing it, he doth it not; therefore he abideth under the curse. But faith worketh not, but believeth in Christ the justifier. Therefore a man liveth not because of his doing, but because of his belicAang. But a faithful man performeth the law, and that which he doth not, is forgiven him through the remission of sins for Christ's sake, and that which is remaining is not imputed unto him.

Paul therefore in this place, and in the tenth chapter to the Romans, compareth the righteousness of the law and of faith together, where he saith, " He that shall do those things, shall live in them." As though he would say. It were indeed a goodly matter if Ave could accomplish the law; but because no man doth it, we must fly unto Christ, "who is the end of the law to righteousness to every one that believeth. He was made under the law, that he might redeem us that were under the law," (Rom. x. 4. Gal. iv. 4.) Believing in him we receive the Holy Ghost, and we begin to do the law: and that which we do not, is not imputed unto us because of our faith in Christ. But in the life to come we shall no more have need of faith, (1 Cor. xiii. 12.) For then we shall not see darkly through a glass (as we now do) but we shall see face to face: that is to say, there shall be a most glorious brightness of the eternal majesty, in which we shall see God even as he is. There shall be a true and a perfect knowledge and love of God, a perfect light of reason and a good will: not such a moral and philosophical will as the popish schoolmen dream of, but a heavenly, divine, and eternal will. Here in the mean time, inspirited by faith, we look for the hope of righteousness. Contrariwise, they that seek forgiveness of sins by the law and not by Christ, do never perform the law, bill abide under the curse.

Paul therefore calleth them only righteous, which are justified through the promise, or through faith in the promise without the law. Wherefore, they that are of the works of the laAv, and will seem to do the law, do it not. For the apostle generally concludeth, that all they which are of the works of the law, are under the cuj'se: under the which tliey should not be, if they fulfilled the law. Indeed it is true, that a man doing- the works of the law shall hve in them, that is, shall be blessed: but sucli a one cannot be found. Now, seeing there is a double use of the law, the one politic, and the other spiritual, he that will understand this sentence civilly, may do it after this sort: "He that shall do these things shall live in them:" that is, if a man obey the magistrate outwardly, and in the politic government, he shall avoid punishment and death: for then the civil magistrate hath no power over him. This is the politic use of the law, which serveth to bridle those that are rude and untractable. But Paul here speaketh not of this use, but entreateth of this place like a divine: therefore there is a condition necessarily included. As if he said, if men could keep the [a,w, they should be happy. But where are they? They are not therefore doers of the law, except they be justified before and without the law, through fiiith.

Wherefore, when Paul ciu-seth and condemneth those which are of the works of the law, he speaketh not of such as are justified through faith, but of such as go about to be justified by works, without faith in Christ. This I say, lest any man shovdd follow the fond imagination of Jerome, who being deceived by Origen, understood notliing at all in Paul, but took him as a mere civd. lawyer. Hereupon he reasoneth after this manner: the holy patriarch, prophets, and kings, were circumcised and offered sacrifice; therefore they observed the law. But it were a wicked thing to say, that they are under the curse; therefore, all they that are of the works of the law are not under the curse. Thus he setteth himself against Paul without all judgment, making no diff"erence between the true doers of the law justified by faith, and those workers which seek to be justified by the law, without faith.

But Paul speaketh here nothing against those that are justifiied by faith, and are true doers of the law indeed, for they are not of the works of the law; but against those which not only do not keep the law, but also sin against the same. For the law commandeth that we should fear, love, and worship God with a true faith. This they do not, but choose out new kinds of worship and works, which were never commanded of God, by the which God is not pacified, but more provoked to anger, according to that saying: "They worship me in vain with the commandments of men," (Matt. xv. 9.) Therefore they are full of impiety, rebels against God, and idolaters, sinning grievously against the first commandment above all the rest. Moreover, they are full of wicked concupiscence, wrath, and other great passions. Briefly, there is no good thing in them, but that outwardly they would seem to be righteous and to accomplish the law.

So we also which are justified by faith, as were the patriarchs, prophets, and all the saints, are not of the works of the law, as concerning justification; but in that we are in the flesh, and have as yet the remnants of sin in us, we are under the law, and yet not under the curse, because the remnants of sin are not imputed unto us for Christ's sake, in whom we believe. For the flesh is an enemy unto God, and that concupiscence which yet remaineth in us, not only fultilleth not the law, but also sinneth against the same, rebelling against us and leading us captive into bondage, (Rom. vii.) Now if the laAv be not fulfilled in the saints, but that many things are done in them contrary to the law; if evil concupiscence and the remnants of sin are yet remaining in them, which do so hinder them that they cannot fear and love God, they cannot call upon God with assured trust, they cannot praise God and reverence his word as they should do; much more is this true in a man which is not yet justified by faith, but is an enemy unto God, and with all his heart despiseth and hateth the word and work of God. Ye see then that Paul speaketh here of such as will fulfil the law, and be justified thereby, although they have not yet received faith, and not of the fathers and saints (as Jerome imagineth) which are justified by faith already.

Verse 13. Christ lialh redeemed us from the curse of the law, when he was made a curse for us. (For it is written: Cursed is every one that hangelh on a tree.) (Deut. xxi. 23.)

Here again Jerome, and the popish sophistcrs which follow him, are much troubled, and miserably rack this most comfortable place, seeking, as they would seem, with a godly zeal, to turn away this reproach from Christ, that he should be called a cm-se or execration. They shift off this sentence after this manner: that Paul spake not here in good earnest; and therefore they most wickedly aflirni, that the scripture in Paul agreeth not with itself. And this they prove after this manner; the sentence, say they, of Moses, which Paul here allegeth, speaketh not of Christ. Moreover, this general clause (whosoever) which Paul allegeth, is not added in Moses. Again, Paul omitteth this word (of God) which is in Moses. To conclude, it is evident enough, that Moses speaketh of a thief or a malefactor, which by his evil deeds hath deserved the gallows, as the scripture plainly witnesseth in the twenty-first chapter of Deuteronomy. Pherefore they ask this question. How this sentence may be applied to Christ, that he is accursed of God, and hanged upon a tree, seeing that he is no malefactor or thief, but righteous and holy? This may peradventure move the simple and ignorant, thinking that the sophisters do speak it, not only wittily, but also very godly, and thereby do defend the honour and glory of Christ, and give warning to all Christians to bcAvare that they think not so wickedly of Christ, that he should be made a curse, &c. Let OS see therefore what the meaning and purpose of Paul is.

But here again we must make a distmction, as the words of Paul do plainly shew. For be saith not, that Chi'ist was made a curse for himself, but for us. Therefore all the weight of the matter standeth in this word, " for us." For Christ is innocent as concerning his own person, and therefore he ought not to have been hanged upon a tree: but because, according to the law of Moses, every thief and malefactor ought to be hanged, therefore Christ also, according to the law, ought to be hanged, for he sustained the person of a sinner and of a thief, not of one, but of all sinners and thieves. For we are sinners and thieves, and therefore guilty of death and everlasting damnation. But Christ took all our sins upon him, and for them died upon the cross; therefore it behoveth that he should become a transgressor, and (as Isaiah the prophet saith, chap, liii.) " to be reckoned and accounted among transgressors and trespassers."

And this, no doubt, all the prophets did foresee in spu'it, that Christ should become the greatest transgressor, murderer, adulterer, thief, rebel, and blasphemer, that ever was or could be in the world. For he being made a sacrifice for the sins of the Avhole world, is not now an innocent person and without sins, is not now the Son of God bom of the Virgin Mary; but a sinner, which hath and carrieth the sin of Faul, who was a blasphemer, an oppressor, and a persecutor; of Peter which denied Christ; of David, which was an adulterer, a murderer, and caused the Gentiles to blaspheme the name of the Lord; and briefly, which hath and beareth all the sins of all men in his body: not that he himself committed them, but for that he received them, being committed or done of us, and laid them upon his o^vn body, that he might make satisfactlan for them Avith liis own blood. (Isaiah hii. 5. Matt. via. 17.) Therefore this general sentence of Moses comprehendeth him also, (albeit in his own person he was innocent,) because it found him amongst sinners •nd transgressors: like as the magistrate taketh him for a thief, and punisheth him whom he findeth among other thieves and transgressors, though he never committed any thing worthy of death. Now, Christ was not only found amongst sinners, but of his own accord, and by the will of his Father, he would also be a companion of sinners, taking upon him the flesh and blood of those which were sinners, thieves, and plunged into all kinds of sin. When the law, therefore, found him among thieves, it condemned and killed him as a thief.

The popish sophisters do spoil us of this knowledge of Christ and most heavenly comfort, (namely, that Christ was made a curse, that he might deliver us from the curse of the law,) when they separate him from sins and sinners, and only set him out unto us as an example to be followed. By this means they make Christ not only unprofitable unto us, but also a judge and a tyrant, which is angry Avith our sins, and condemneth sinners. But we must as well wrap Christ, and know him to be wrapped hx our sins, in our malediction, in our death, and in all our STils, as he is wrapped in our flesh and in our blood.

But some man will say, it is verv absurd and slanderous to call the Son of God a em'sed sinner. I answer, if thou wilt deny him to be a sinner and to be accursed, deny also that he was crucified and dead. For it is no less absurd to say, that the Son of God (as our faith confesseth and believeth) was crucified and suffered the pains of sin and death, than to say that he is a sinner and accursed. But if it be not absurd to confess and believe that Christ was crucified between two thieves, then it is not absurd to say also that he was accursed, and of all sinners the greatest. These words of Paul are not spoken in vain: "Christ was made a curse for us: God made Christ which knew no sin, to become sin for us, that we in him might be made the righteousness of God." (2 Cor. v. 21.)

After the same manner John the Baptist calleth him, " The Lamb of God, which taketh away the sins of the world," (John i. 29.) He verily is innocent, because he is the unspotted and undetiled Lamb of God. But because he beareth the sins of the world, his innocency is bm'dened with the sins and guilt of the whole world. Whatsoever sins I, thou, and we all have done, or shall do hereafter, they are Christ's own sins, as verily as if he himself had done them. To be brief, our sin must needs become Christ's own sin, or else we shall perish for ever. This true knowledge of Christ, which Paul and the prophets have most plainly delivered unto us, the wicked sopliisters have darkened and defaced.

Isaiah speaketh thus of Christ: "God," saith he, "laid the iniquity of us all upon him." (Isa. liii.) We must not make these words less than they are, but leave them in then* own proper signification. For God dallieth not in the words of the prophet, but speaketh earnestly, and of great love; to wit, that Christ this Lamb of God should bear the sins of us all. But what is it to bear? The sophisters answer, to be punished. Very well: But wherefore is Christ punished? Is it not because he hath sin and beareth sin? Now that Christ hath sin, the Holy Ghost witnesseth in the fortieth psalm, " My sins have taken such hold of me, that I am not able to look up, yea, they are more in number than the hairs of my head." In this psalm, and certain others, the Holy Ghost speaketh in the person of Christ, and in plain words witnesseth that he had sins. For this testimony is not the voice of an innocent, but of a suirexiiig Christ, which took upon him to bear the person of all sinners, and therefore was made guilty of the sins of the whole world.

Wherefore Christ Avas not only crucified and died, but sin also, (through the love of the divine Majesty) was laid upon him. When sin was laid upon him, then cometh the law and saith: " Every sinner must die." Therefore, O Christ, if thou wilt answer, become guilty, and suifer punishment for siimers, thou must also beai' sin and malediction. Paul therefore doth very well allege tins general sentence out of Moses as concerning Christ: " Every one that hangeth upon the tree is the accursed of God:" but Christ hath hanged upon the tree, therefore Christ is the accursed of God.

And this is a singular consolation for all Christians, so to clothe Christ Avith our sins, and to wrap him in my sins, thy sins, and the sins of the whole world, and so to behold him bearing all our iniquities. For the beholding of him after tliis manner, shall easily vanquish all the fantastical opinions of the Papists, concerning the justification of works. For they do imagine (as I have said) a certain faith formed and adorned with charity. By this (they say) sins are taken away, and men are justified before God. And what is this else (I pray you) but to unwrap Christ, and to strip him quite out of our sins, to make him innocent, and to charge and overwhelm ourselves with our own sins, and to look upon them, not in Christ, but in ourselves? yea, what is this else but to take Christ clean away, and to make him utterly unprofitable unto us? For if it be so that we put away sin by the works of the law and charity, then Christ taketh them not away. For if he be the Lamb of God ordained from everlasting to take away the sins of the world; and moreover, if he be so wrapped in our sins that he became accmsed for us, it must needs follow that we cannot be justified by works. For God hath laid our sins, not upon us, but upon his Son Christ, that he, bearing the pmiishment thereof, might be our peace: and that, by his stripes, we might be healed, (Isa. liii. 5.) Therefore they cannot be taken away by us. To this all the scripture beareth witness; and we also do confess the same in the articles of the Christian belief, when we say: "I believe in Jesus Christ, the son of God, which suffered, was crucified and died for us."

Hereby it appeareth that the doctrine of the gospel (which of all other is most sweet and full of singular consolation) speaketh nothing of our works, or of the Avorks of the law, but of the inestimable mercy and love of God towards most wretched and miserable sinners: to wit, that our most merciful Father, seeing us to be oppressed and overwhelmed with the cm'se of the law, and so to be holden under the same, that we could never be delivered from it by our own power, sent his only Son into the J world, and laid upon him all the sins of all men, saying, be thou Peter that denier; Paul, that persecutor, blasphemer, and cruel oppressor; David, that adulterer; that sinner which did eat the apple in paradise; that thief which hanged upon the cross, and briefly, be thou the person Avhich hath committed the sins of all men: see therefore that thou pay and satisfy for them. Here now Cometh the law and saith: I find him a sinner, and that such a one as hath taken upon him the sins of all men, and I see no sins else but in him: therefore let him die upon the cross; and BO he setteth upon him, and killeth him. By this means the whole world is purged and cleansed from all sins, and bo delivered from death and all evils. Now sin being vanquished and death abolished by this one man, God would see nothing else in the whole world, if it did believe, but a mere cleansing and righteousness. And if any remnants of sin should remain^ yet for the great glory that is in Christ, God would wink at them, and would not see them.

Thus we must magnify the article of Christian righteousness against the righteousness of the law and works, albeit no eloquence is able sufficiently to set forth the inestimable greatness thereof. Wherefore the argument that Paul handleth in this place, of all other is most mighty against all the righteousness of the law. For it containeth this invincible opposition: that is, if the sins of the whole world be in that one man Jesus Christ, then are they not in the world; but if they be not in him, then are they yet in the world. Also, if Christ be made guilty of all the sins Avhich we all have committed, then are we delivered from all sins, but not by ourselves, nor by our own works or merits, but by him. But if he be innocent and bear not our sins, then do we bear them, and in them we shall die and be damned. ** But thanks be to God who hath given us the victory by our Lord Jesus Christ. Amen." (1 Cor. xv. 57.)

But now let us see by what means these two things, so contrary and so repugnant, may be reconciled in this one peison Christ. Not only my sins and thine, but also the sins ot the whole world, either past, present, or to come, take hold upon him, go about to condemn him, and do indeed condemn him. But because in the self-same person, which is the highest, the greatest, and the only sinner, there is also an everlasting and mvincible righteousness: therefore these two do encounter together, the highest, the greatest, and the only sin, and the highest, the greatest, and the only righteousness. Here one of them must needs be overcome and give place to the other, seeing they fight together with so great force and power. The sin therefore of the whole world cometh upon righteousness with all might and main. In this combat, what is done? Righteousness is everlasting, immortal and invincible. Sin also is a most mighty and cruel tyrant, ruling and reigning over the whole world, subduing and bringing all men into bondage. To conclude, sin is a mighty and a strong god, which devoureth all mankind, learned, unlearned, holy, mighty, and wise men. This tyrant, I say, flieth upon Christ, and will needs swallow him up, as he doth all other. But he seeth not that he is a person of invincible and everlasting righteousness. Therefore, in this combat, sin must needs be vanquished and killed, and righteousness must overcome, live, and reign. So in Christ all sin is vanquished, killed, and buried, and righteousness remaineth a conqueror and reigneth for ever.

press of the whole world, killing- king^, princes, and generally ah men, doth mightily encounter with Hfe, thinking utterly to overcome it and to swallow it up: and that wliich it goeth ahout, it bringeth to pass indeed. But because life was immortal, therefore when it was overcome, yet did it overcome and get the victory, vanquishing and kilHng death. Death therefore through Christ is vanquished and abolished throughout the whole world, 80 that now it is but a painted death, which, losing his sting, can no more hurt those that beheve in Christ, who is become the death of death, as Hosea the prophet saith: "O death, I will be thy death." (Hos. xiii. 14.)

So the curse, which is the wrath of God upon the whole world, hath the Hke conflict with the blessing: that is to say, with grace and the eternal mercy of God in Christ. The curse therefore fighteth against the blessing, and would condemn it and bring it to nought: but it cannot do so. For the blessing is divine and everljisting, and therefore the curse must needs give place. For if the blessing in Christ could be overcome, then should God himself also be overcome. But this is impossible: therefore Christ the power of God, righteousness, blessing, grace, and life, overcometh and destroyeth these monsters, sin, death, and the curse, without war or weapons, in his own body, and in himself, as Paul delighteth to speak: "Spoiling," said he, "all principahties and powers, and triumpliing over them in himself," (Col. ii. 15.) so that they cannot any more hurt those that do believe.

And this circumstance, "in himself," maketh that combat much more wonderfid and glorious. For it sheweth that it was necessary that these inestimable tilings should be accomplished in that one only person, (to wit, that the curse, sin and death should be destroyed, and the blessing, righteousness and life, should succeed in their place,) and that so the whole creature through this one person should be renewed. Therefore, if thou look upon this person Christ, thou shalt see sin, death, the wrath of God, hell, the devil, and all evils vanquished and mortified in him. Forasmuch then as Christ reigneth by his grace in the hearts of the faithful, there is no sin, no death, no curse: but where Christ is not known, there all these things do still remain. Therefore all they wliich believe not, do lack this inestimable benefit and glorious victory. "For this (as St. John saith) is our victory that overcometh the world, even om- faith." (1 John V. 4.)