Commentary on Galatians, Chapter 3 · Verse extract 10

Commentary on Galatians · Chapter 3 · Verse extract 10

Deut. 27.2….Deut 27:2Verſe. 10. For it is vvrytten: Curſed is eueryevery man that continueth not in all things vvhichwhich are vvrytten in the booke of the lavve, to doe them.

Paule goeth about to proue by this teſtimonie taken out of the p. 11727. of Deuteronomie, that all men which are vnderunder the lawe or vnderunder the workes of the law, are accurſed, or vnderunder the Curſe: that is to ſay, vnderunder ſinne, the wrath of God, and euerlaſting death. For he ſpeaketh not (as I hauehave ſayd before) of a corporall, but of a ſpirituall Curſe, which muſt needes be the Curſe of euerlaſting death and hell fire. And this is a wonderfull maner of prouing. For Paule proueth this affirmatiue ſentence which he boroweth out of Moſes: VVhoſoeuer are of the vvorkes of the lavve are vnderunder the Curſe: by this negatiue: Curſed is eueryevery one that abideth not in all things &c. Now theſe two ſentences of Paule and Moiſes ſeeme cleane contrary. Paule ſayeth: whoſoeuer ſhall doe the workes of the lawe, is accurſed. Moſes ſayth: who ſo euer 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 proued by the other? In deede no man can well vnderſtand this place, vnleſſe he alſo know and vnderſtand the article of iuſtification.

Paule (no dout) being among the Galathians, had before more largely entreated of this matter: for elſe they could not hauehave vnderſtand it, ſeeing he doth here but touche it by the way. But becauſe they had heard him declare the ſame vntounto them before, they being now againe put in minde thereof, doe call it to remembraunce. And theſe two ſentences are not repugnant, but doe very well agree. We alſo doe teach in like maner: That the hearers of the lavve are not righteous before God, but the doers of the lavve shall be iuſtified. Rom. 2. Rom. 2.13. Iames. 1.2….Rom 2:13Jas 1:2And contrariwiſe: They that are of the vvorkes of the lavv, are vnderunder the Curſe. For the article of iuſtification teacheth, that whatſoeuer is without the faith of Abraham, is accurſed.Rom. 8 4. Sentences in the ſcriptures ſomtime ſeme to be cōtrary.Rom 8:4 And yet notwithſtanding the righteouſnes of the lawe muſt be fulfilled in vsus. Rom. 8. To a man that is ignoraunt of the doctrine of Faith, theſe two ſentences ſeeme to be quite contrary.

Wherfore, aboue all things, we muſt marke wel whervpon Paule entreateth in this place, wherabout he goeth, and how he looketh into Moſes. He is here (as before I hauehave often ſayd) in a ſpirituall matter, ſeperated from policie and from all lawes, and he looketh into Moiſes with other eyes, then y^e hypocrites & falſe apoſtles do, and expoundeth the law ſpiritually.To doe the lavve. Tvvo maner of doers of the lavve. Wherfore the whole effect of the matter conſiſteth in this worde [to doe]. Now, to doe the lawe, is not onelyonly to doe it outwardly, but to doe it truely & perfectly. There be two ſortes then of doers of the law: The firſt are they which are of the workes of the lawe, againſt whom Paule ſtriueth throughout all this Epiſtle. The other ſort are they which are of Faith, of whom we will ſpeake hereafter. Nowe, to be of the lawe or of the workes of the lawe, and to be of Faith, are quite contrary, yea euen as contrary as God and the Deuill, ſinne and righteouſnes, death and life. For they are of the lawe which would be made righteous by the lawe.To be of the lavve. To be of faith. They are of faith, which doe aſſuredly truſt that they are made righteous through onelyonly mercy for Chriſtes ſake. He which ſayeth that righteouſnes is of faith, curſeth and condemneth the righteouſnes of workes. Contrariwiſe, he which ſayth that righteouſnes is of the lawe, curſeth and condemneth the righteouſnes of faith: Therfore they are altogether contrary the one to the other.

To doe the lavve.He that conſidereth this, ſhall eaſely vnderſtand, that to performe the lawe, is not to do that which is commaunded in the law in outward ſhew only (as the hypocrites imagine) but in ſpirit: that is to ſay, truly and perfectly.A fulfiller of the lavv after the Papiſtes opinion. But where ſhall we finde him that will ſo accompliſh the lawe? Let vsus ſee him and we will praiſe him. Here our aduerſaries hauehave their aunſwer ready, ſaying: The doers of the lavve, shalbe iuſtified. Rom. 2. Very well. But let vsus firſt define who be theſe doers of the law.Theſe be the vvorks preparatorie, as the Papiſts cal them, vvhichwhich goe before iuſtification as the efficient cauſe therof. They call him a doer of the law, which doeth the workes of the lawe, and ſo by thoſe workes going before, is made righteous. This is not to doe the lawe according to Paule: for (as I hauehave ſaid) to be of the works of the law, and to be of faith are cōtrary things. Therfore to ſeeke to be iuſtified by the workes of the lawe, is to denie the righteouſnes of faith. Wherfore theſe Iuſticiaries and Lawworkers when they doe the lawe, euen in ſo doing denie the righteouſnes of Faith, and ſinne againſt the firſt, the ſecond, and thirde commaunment,The vvickednes and error of meritmongers. yea euen againſt the whole lawe. For God commaundeth that we ſhould worſhippe him in Faith, and in the feare of his name. Theſe, on the contrary make righteouſnes of workes without faith and againſt faith: therefore in that they doe the lawe, they doe cleane contrary to the lawe, and ſinne moſt deadly. For they deny the righteouſnes of God, his mercy & his promiſes: they deny Chriſt withal his benefits,Rom. 10.2.Rom 10:2 & in their heart they ſtabliſh, not the righteouſnes of the lawe (which they vnderſtand not, and much leſſe doe it): but a meere fantaſie and Idoll of the law. Therfore we muſt needes ſay, that not onelyonly in doing of the lawe they performe it not, but alſo they ſinne, and deny the diuine Maieſtie in all his promiſes. And to this ende the lawe was not geuen.

p. 118Wherefore, they not vnderſtanding the lawe, abuſe the lawe, and as Paule ſayeth:Rom. 10.3.Rom 10:3 They being ignoraunt of the righteouſnes of God, and going about to ſtablish their ovvne righteouſnes, hauehave not ſubmitted them ſelues to the righteouſnes of God. Rom. 10. For they are blinde, and know not how they ought to iudge of faith and of the promiſes, and therfore without all vnderſtāding they ruſh into the Scripture, taking holde but of one part therof: to wit, the law, & this they imagine that they are able to fulfill by works. But this is a very dreame, a bewytching and illuſion of the heart: and that righteouſnes of the lawe, which they thinke they doe fulfill, is nothing elſe in very deede, but Idolatrie and blaſphemie againſt God. Therfore it can not be but they muſt needes abide vnderunder the Curſe.

It is impoſſible therfore that we ſhould doe the law in ſuch forte as they imagine, much leſſe y^t we ſhould be iuſtified therby. This thing firſt the lawe it ſelfe ſpecifieth, which hath a cleane contrary effecte:The effect of the lavve. For it increaſeth ſinne, it worketh wrath, it accuſeth, it terrifieth and condemneth. How then ſhould it iuſtifie? Moreouer, the promiſe alſo ſheweth y^e very ſame thing. For it was ſayd vntounto Abraham: In thee shall all the nations of the earth be bleſſed. Geneſ. 17.Gen 17There is no bleſſing therfore but in the promiſe of Abraham: and if thou be without that promiſe, thou art vnderunder the Curſe. If thou be vnderunder the Curſe, thou fulfilleſt not the lawe, becauſe thou art vnderunder ſinne, the Deuill, and euerlaſting death: all which doe aſſuredly follow the Curſe. To conclude. If righteouſnes ſhould come by the lawe, then ſhould the promiſe of God be in vaine, and in vaine ſhould he poure out his bleſſing in ſo great aboundance. Therefore when God ſawe that we could not fulfill the lawe, he prouided for this long before the lawe, 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 lawe, but through the promiſe made vntounto Abraham. They therefore that lay holde on the lawe, and ſeeke to be iuſtified therby, deſpiſing the promiſe, are accurſed.

Wherfore [to doe] is firſt of all, to beleeue, and ſo through faith to performe the lawe. We muſt firſt receaue the holy Ghoſte,To fulfill the lavve. wherewith we being lightened and made newe creatures, begin to doe the lawe, that is to ſay, to louelove God and our neighbour. But the holy Ghoſt is not receaued through the law (for they which are vnderunder der y^e lawe, as Paule ſayth, are vnderunder the Curſe):Gala…. …. but by the hearing of faith, that is to ſay, through y^e promiſe. We muſt be bleſſed only w^t Abraham in the promiſe made vntounto him,Hovv the lavv is to be done. and in his faith. Therefore before all things, we muſt heare and receaue the promiſe, which ſetteth out Chriſt, and offereth him to all beleuers: and when they hauehave taken holde vponupon him by faith, then the holy Ghoſt is geuen vntounto them for his ſake. Then doe they louelove God and their neighbour, then doe they good works and carie the croſſe patiently. This is to doe the law truely and in deede: otherwiſe the law remaineth alwaies vndone. Wherfore, if thou will define truely and plainly what it is to do the law, it is nothing els, but to beleeue in Ieſus Chriſt, and when the holy Ghoſt is receaued through faith in Chriſt, to worke thoſe things which are commaunded in the lawe: and otherwiſe we are not able to performe the lawe. For the ſcripture ſaith, that there is no bleſſing without the promiſe,To doe the lavv. no not in the lawe. It is impoſſible therefore to performe the law w^tout the promiſe, for the Bleſſing muſt needes goe w^tall, which is the preaching & publiſhing of Chriſte, who was promiſed to Abraham, that the world ſhould be bleſſed through him: otherwiſe, we ſhall neuer performe the law.

This vvord, Doer of the lavv, vvithout the promiſe of the Goſpell is a fained termeThere is not one therefore to be found in all the world, vntounto whom this title, to be called a doer of the law, appertaineth without the promiſe of the Goſpell. Wherefore this word [doer of the law] is a fained terme, which no man vnderſtandeth vnleſſe he be without and aboue the law in the Bleſſing and faith of Abraham. So that the true doer of the law is he,A doer of the lavv. who receauing y^e holy Ghoſt through faith in Chriſt, beginneth to louelove God & to do good vntounto his neighbour. So y^t this word [to do the lavv] muſt cōprehend faith alſo which maketh the tree: and when the tree is made, then follow the frutes. The tree muſt be firſt, & then the frute. For the apples make not the tree, but the tree maketh the apples. So faith firſt maketh the perſon, which afterwards bringeth forth works. Therfore to doe the law without faith, is to make the apples of wood & earth without the tree: which is not to make apples, but meere fantaſies.In diuine matters the doer is framed through faith before there be any deedes. 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 needes 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.The godly are not made righteous by doing righteous things. For Chriſtians are not made righteous in doinge righteous thinges, but being now made righteous by faith in Chriſt, they doe righteous things. In politike matters it commeth ſo to paſſe, that the doer or worker is made of the thinges p. 119which are wrought, as a mā in playing the carpenter becometh a carpenter: but in diuine matters the workers are not made of the workes going before, but the perſons made and framed already by faith which is in Chriſt, are now become doers & workers. Of ſuch ſpeaketh Paule when he ſaith: The doers of the lavv shalbe iuſtified, that is,Rom. 2.13.Rom 2:13 ſhalbe counted righteous.

Yea,The doctrine of the Scholemen or Sophiſtes. the very Sophiſters and popiſh Scholemen are compelled to confeſſe, and ſo they teach alſo, that a morall worke outwardly done, if it be not done with a pure heart, a good will, and true intent, it is but hypocriſie. And hereof cometh the prouerbe among the Germaines: Such a cowle couereth many a knaue. For the vileſt and the wickedſt knaue in the world may counterfeit the ſame works that a godly man worketh by faith. Iudas did the ſame workes that the other Apoſtles did. What fault was there in the works of Iudas, ſeing he did the ſelfe ſame workes that the other Apoſtles did? Here marke what the Sophiſter aunſwereth out of his morall Philoſophie. Although he did the ſelfe ſame works (ſaith he) which the other Apoſtles did, notwithſtanding, becauſe the perſon was reprobate, & the iudgemēt of reaſon peruerſe, therefore his workes were hypocriticall and not true, as were the workes of the other Apoſtles, how like ſoeuer they ſeemed to be in outward ſhewe. Wherfore they them ſelues are conſtrained to graunt that in politike and externall matters workes doe not iuſtifie vnleſſe there be ioyned withall an vpright heart, will, and iudgement.In policie the vvorke is not iudged to be good, except it be done vvith a good vvill much more in Diuinitie. Howe much more are they compelled to confeſſe the ſame in ſpirituall matters, where, before all things, there muſt be a knowledge of God and faith which may purifie the hearte? They walke therefore in workes and in the righteouſnes of the law, as Iudas did in the works of the Apoſtles: not vnderſtanding what they ſay or what they affirme. And although Paule ſaith plainely eueryevery where that the law iuſtifieth not,The effectes of the lavv. but cauſeth wrath, vttereth ſinne, reueileth the indignation and iudgement of God, and threateneth euerlaſting death: yet notwithſtanding reading theſe things they ſee them not, much leſſe doe they vnderſtand them. Therefore they deſerue not to be called hypocrites, but viſours and ſhadowes of diſguiſed hypocrites, moſte miſerably bewitched in that they dreame that they are made righteous by the workes of the lawe. Wherefore (as I hauehave ſaid) this worde [Doer of the lavv] as they define it, is an imagined terme, a very monſter, and no where to be founde.

Wherefore, when Paule proueth this place: VVhoſoeuer are are of the vvorks of the lavv are vnderunder the curſe,Galath. 3. by this ſentence of Moiſes: Curſed is eueryevery one that abideth not in all that is vvrytten in this booke: he proueth not one contrary by an other, as at the firſt ſight it may appeare, but he proueth it rightly and in true order. For Moiſes meaneth and teacheth the ſelfe ſame thing that Paule doth, when he ſayeth: Curſed is eueryevery one vvhichwhich shall not doe all &c. But no man doeth them: therfore whoſoeuer are of the workes of the lawe keepe not the lawe. If they keepe it not, they are vnderunder the curſe. But ſeeing there be two ſortes of men that are doers of the lawe (as before I hauehave ſayde,) true doers and hypocrites, the true doers muſt be ſeperated from the hypocrites. The true doers of the lawe are they which through Faith are the good tree before the fruite, doers and workers before the works. Of theſe ſpeaketh Moiſes alſo: and except they be ſuch, they are vnderunder the Curſe. But the hypocrites are not of this ſorte: for they hauehave this opinion, that they will obtaine righteouſnes through their workes, and thereby make the perſon iuſt and acceptable. For thus they thinke: We that are ſinners and vnrighteous, will be made righteous. Howe ſhall that be? By good woorkes. Therefore they doe euen like as a fooliſh builder which goeth about of the rouffe to make the foundation: of the fruites to make the tree. For when they ſeeke to be iuſtified by woorkes, of the woorkes they would make the worker, which is directly againſt Moiſes, which maketh ſuch a worker ſubiect to the curſe as well as Paule doth. Therefore whiles they goe about to doe the lawe, they not onelyonly doe it not, but alſo denie (as I hauehave ſayd) the firſt commaundement,The vvickednes and error of hypocrites. the promiſes of God, the promiſed Bleſſing of Abraham: they renounce Faith, and they goe about to make them ſelues bleſſed by their owne workes: that is to ſay, to make them ſelues righteous, to deliuer them ſelues from ſinne and death, to ouercome the Deuill, and by violence to lay holde vppon the kingdome of heauen. And this is plainly to renounce God, and to ſet them ſelues in the place of God. For all theſe are the workes of the diuine Maieſtie alone, and not of any creature either in heauen or in earth.

Hereupon Paule was able eaſily to foreſhewe out of the firſt commaundement, the abhominations that were to come, which Antichriſt ſhould bring into the Church. For all they which teach that any other worſhippe is neceſſary to ſaluation,The vvorship of the firſt cō maundement. then that which God requireth of vsus by the firſt commaundement, which is the feare of p. 120God, Faith and the louelove of God, are plaine Antichriſtes and ſet them ſelues in the place of God. That ſuch ſhould come, Chriſte him ſelfe foretolde, when he ſayeth in the xxiiii. Chapter of Mathew: Many shall come in my name, ſaying: I am Chriſt. Math. 24.5.Matt 24:5So we alſo at this day may boldely and eaſily pronounce, that who ſoeuer ſeeketh righteouſnes by workes without faith,The godly iudge al thīgs. denieth God and maketh him ſelfe God. For thus he thinketh: If I doe this worke, I ſhall be righteous, I ſhall be a conquerer of ſinne, death, the Deuill, the wrath of God, and of hell, and ſhall obtaine life euerlaſting. And what is this els (I pray you) but to chalenge that worke vntounto him ſelfe which doth belong to God alone, and to ſhew in deede that he him ſelfe is God? Therefore it is an eaſie matter for vsus to propheſie, and moſt certainely to Iudge of all thoſe which are without faith, that they are not onelyonly Idolaters, but very Idols, which denie God and ſet them ſelues in the place of God. VponUpon the ſame grounde Peter alſo prophecieth when he ſaith:2. Pet. 2.1.….2 Pet 2:1 There shalbe amongeſt you falſe teachers, vvhichwhich priuely shall bringe in damnable hereſies, and shall denie the Lorde &c. and make marchandiſe of the people.

And in the olde teſtament all the propheſies againſt Idolatry ſprang out of the firſt commaundement. For all the wicked kings and Prophetes, with all the vnfaithfull people, did nothing els but that which the Pope and all hypocrites alwaies doe. They, contemning the firſt commaundement and worſhip appointed of God, and deſpiſing the promiſe of Abrahams ſeede, euen that ſeede in whom all nations ſhould be bleſſed and ſanctified, ordained a wicked worſhippe cleane contrary to the worde of God, and ſaide: With this worſhip will we ſerue God and ſet out his praiſe,Exod. 32.4. The tvvo golden calues of Ieroboam. 1. Kings. 12.28.Exod 32:41 Kgs 12:28 which hath brought vsus out of the land of Egypt. So Ieroboam made two golden calues and ſaide: Beholde thy Gods, O Iſraell, vvhichwhich brought thee out of the land of Egypt. This he ſaide of the true God which had redeemed Iſraell, and yet both he and all the people were Idolaters: For they worſhipped God contrary to the firſt commaundement. They onelyonly regarded the worke: which being done, they counted them ſelues righteous before God. And what was this els, but to deny God him ſelfe, whom they confeſſed with their mouth and ſaide that he had brought them out of the lande of Egypt. Paule ſpeaketh of ſuch Idolaters when he ſaith:Rom. …. They confeſſe that they knovv God, but in their deedes they denie him.

Wherfore all hypocrites & idolaters goe about to doe thoſe workes which do properly pertaine to the diuine maieſtie, & doe belong to Chriſt onelyonly and alone.Hypocrites go about to doe that thing vvhichwhich belongeth onelyonly to Chriſte. In deede they ſay not in plaine wordes, I am God, I am Chriſt: and yet in very deede they proudly chalenge vntounto themſelues the Diuinitie & office of Chriſt, and therfore it is as much in effect as if they ſayd: I am Chriſt, I am a Sauiour, not onelyonly of my ſelfe,The doctrine of the Monks. but alſo of others. This the Monkes hauehave not onelyonly taught, but alſo hauehave made the whole world to beleeue: to wit, that they are able, not onelyonly to make them ſelues righteous thorowe their hypocriticall holines,The Pope chalengeth a Diuinitie or Diuine povver as vvel as god himſelfe. but alſo others vntounto whom they cōmunicate the ſame: whereas notwithſtanding it is the proper and onelyonly office of Chriſt to iuſtifie the ſinner. The Pope in like manner, by publiſhing and ſpreading his diuinitie throughout the whole world, hath denied and vtterly buried the office and Diuinitie of Chriſt.

The vſe of the doctrine of faith,It is expedient that theſe things ſhould be well taught and well weyed, for therby we may learne to iudge of the whole Chriſtian doctrine, and y^e life of mā: alſo to confirme mens conſciences: to vnderſtād all propheſies and all the holy ſcriptures, and rightly to iudge of all other things. He that knoweth all theſe things rightly, may certainly iudge that the Pope is Antichriſt,The Pope is Antichriſt. becauſe he teacheth a farre other maner of worſhip then the firſt table ſetteth out. He may perfectly know and vnderſtand, what it is to denie God, to denie Chriſt, and what Chriſt meaneth when he ſayth:Math. 24.5.Matt 24:5 Many shall come in my name, ſaying,2. Theſ. 2.4. Math. 24.15. Mar. 13.14. Luc. 22.20. Dan. 9.27.2 Thess 2:4Matt 24:15Mark 13:14Luke 22:20Dan 9:27 I am Chriſte: What it is to be againſt God, and to be lifted vp aboue all that is called God, or that is vvorshipped: What it ſignifieth that Antichriſt ſitteth in the temple of God, shevving himſelfe as God: What it is to ſee the abhomination of deſolation ſtanding in the holy place &c.

VVhat a miſcheuous thing hypocriſie is.Nowe, hereof ſpring all theſe miſchiefes, that this curſed hypocriſie will not be made righteous by the diuine Bleſſing, nor created a new of God the creatour. It will in no wiſe be a patient, or ſuffer any thing to be wrought in her: but will needes be altogether an agent, and worke thoſe things which ſhe ſhould ſuffer God to worke in her and receaue of him. Therfore ſhe maketh her ſelfe a creator and a iuſtifier through her owne works,EueryEvery meritemōger is both the matter & the vvorke, or the vvorke & the vvorkeman. deſpiſing the Bleſſing promiſed and geuen to Abraham and to his beleeuing Children: So that eueryevery hypocrite is bothe the matter and the worke (although this be againſt Philoſophie, for one and the ſelfe ſame thing can not worke vponupon it ſelfe): the matter becauſe he is a ſinner: the worker, becauſe he putteth on a p. 121cowle, or chooſeth ſome other worke through which he hopeth to deſerue grace, and to ſaue him ſelfe and others: therefore he is both the creature and the creator. Wherfore no man can expreſſe with words, how execrable and horrible it is, to ſeeke righteouſnes in the lawe or by workes, without the Bleſſing. For it is the Abhomination ſtanding in the holy place, which denieth God, and ſetteth vppe the creature in the place of the creatour.

The Doers therfore of the law are not the hypocrites, doing the law outwardly: but the true beleeuers, who receauing the holy ghoſt,The true doers of the lavve. doe fulfill the lawe, that is to ſay, they louelove God and their neighbour. So that a true Doer of the lawe is to be vnderſtand, not in reſpecte of the workes which he worketh: but in reſpect of the perſon regenerate nowe by Faith. For according to the Goſpel, they that are made righteous doe righteous things, but according to Philoſophie it is not ſo: but contrariwiſe they that doe righteous things are made righteous. Therfore we being iuſtified by Faith do good workes, through which (as it is ſayd .2. Pet. 1.) our calling and election is cōfirmed,2. Pet. 1.1….2 Pet 1:1 and from day to day is made more ſure. But becauſe we hauehave but onelyonly the firſt fruites of the ſpirite, and hauehave not as yet the tenthes, and y^e remnaunts of ſinne doe ſtill remaine in vsus: therfore we doe not the lawe perfectly.The godly do not the lavve perfectly. But this imperfection is not imputed vntounto vsus which doe beleeue in Chriſt, who was promiſed to Abraham, and hath bleſſed vsus. For we are nouriſhed and tenderly cheriſhed in the meane ſeaſon for Chriſtes ſake, in the lappe of Gods long ſufferance. We are that woūded man, which fell into the handes of theeues,Luc. 10.30.31.32.33. &c.Luke 10:30Luke 10:31Luke 10:32Luke 10:33 whoſe woundes the Samaritan bound vp, pouring in oyle and wine, and afterwardes laying him vponupon his beaſt, he brought him into the Inne, and made prouiſion for him, and departing, commended him to the hoſte, ſaying: Take care of him. And thus we in the meane time are cheriſhed as it were in an Inne, vntill the Lord put to his hand the ſecond time (as Eſay ſayeth) that he may deliuer vsus.

Wherfore the ſentence of Moiſes: Curſed is eueryevery one that abideth not in all the things that are vvritten in this booke, is not contrary to Paule, who pronounceth all them to be accurſed which are of the workes of the lawe.VVhat a Doer of the lavve Moiſes requireth. Exod. 34.7.8.9. Pſal. 143.2.Exod 34:7Exod 34:8Exod 34:9Ps 143:2 For Moiſes requireth ſuch a Doer as may do the lawe perfectly. But where ſhall we hauehave him? No where. For Moiſes himſelfe confeſſeth that he is not ſuch a one: for he ſayth, Exod. 34. That none is innocēt before God. And Dauid ſayth: Lord enter not into iudgement vvith thy ſeruaunt, for no flesh is righteous in thy thy ſight. Rom. 5.….Rom 5And Paule ſayeth: For vvhat I vvould, that doe I not: but vvhat I hate, that doe I. Wherefore Moiſes together with Paule doth neceſſarily driue vsus to Chriſte, through whom we be made Doers of the lawe, and are not accompted giltie of any tranſgreſſion. Howe ſo? Firſt by forgeuenes of ſinnes & imputation of righteouſnes, becauſe of our Faith in Chriſt. Secondly by the gift of God & the holy Ghoſt, which bringeth forth a newe life and newe motions in vsus, ſo that we may alſo doe the lawe effectually. Nowe, that which is not done, is pardoned for Chriſtes ſake.That vve are made Doers of the lavve throughe Chriſte. And moreouer, what ſinne ſo euer is lefte in vsus, is not imputed. So Moiſes agreeth with Paule, and meaneth the ſelfe ſame thing that he doth, when he ſayeth: Curſed is eueryevery one that abideth not. &c. For he ſayeth that they doe not the law, becauſe they would make them ſelues righteous by workes, and concludeth with Paule that they are vnderunder the Curſe. Therfore Moiſes requireth true Doers of the law which are of Faith, euen as Paule condemneth thoſe which are not true doers of y^e law, that is to ſay, which are not of faith. Heerein is no repugnance, that Moiſes ſpake negatiuely and Paule affirmatiuely, ſo that ye define rightly what is meant by this worde Doe. So, both ſentences are true, to witte, that all are accurſed vvhichwhich abide not in all that is vvrytten in this boke: And, that all they are accurſed, vvhichwhich are of the vvorkes of the lavve.

An Aunſwere to thoſe argumentes which the aduerſaries alleage against the doctrine and righteouſnes of Faith.

Seeing this place offereth vntounto vsus occaſion, we muſt ſay ſomething as touching the arguments which our aduerſaries doe obiect againſt the doctrine of Faith,The propoſition. which is: That vve are made righteous by Faith alone. There are many places bothe in the olde Teſtament and in the newe as concerning workes and rewardes of works,Places of the lavve and vvorke. which our aduerſaries doe alleage, and thinke them ſelues able thereby vtterly to ouerthrowe the doctrine of Faith which we teach and maintaine. Therefore we muſt be well furniſhed and armed, that we may be able not onelyonly to inſtruct our brethren, but alſo to aunſwer the obiections of our aduerſaries.

The Schoolemen and all ſuch as vnderſtand not the Article of Iuſtification, doe knowe no other righteouſnes then the ciuile righteouſnes and the righteouſnes of the lawe,The righteouſnes of the lavv vvas alſo knovven to the heathen. which after a ſorte the Gentiles alſo doe know. Therfore they borrow certaine words out of the lawe & morall Philoſophie, as [to Doe, to Worke], and ſuch like, and they applie the ſame vntounto ſpirituall matters: wherein they deale p. 122moſt peruerſly and wickedly. We muſt take good heede that we make a difference betweene Chriſtian Diuinitie and humane Philoſophie. The Schoolemen them ſelues graunt and teach, that in y^e order of nature, Being goeth before Working, for naturally the tree is before y^e fruite. Againe, they graunt y^t a worke morally wrought, is not good except there be firſt a right iudgement of reaſon, and a good will or a good intent. So then they wil hauehave a right iudgement of reaſon, and a good intent to goe before the work, that is to ſay, they make the perſon morally righteous before the worke. Cōtrariwiſe in Diuinitie and in ſpiritual matters, where they ought moſt of all ſo to doe, ſuch dull and ſenſeles aſſes they are that they peruert and turne all quite contrary, placing the worke before right reaſon and the good intent.

Wherfore, this word Doing is one thing in nature,To doe naturally, morally, and ſpiritually. an other in moral Philoſophy, & an other in Diuinitie. In nature y^e tree muſt be firſt, and then the fruite. In moral Philoſophie Doing requireth a good entent & ſound reaſon to worke wel, to goe before:Morall Philoſophie. and here all the Philoſophers ſtay & go no further. Therfore y^e Diuines ſay, y^t moral Philoſophie hath not God for y^e obiect, & final cauſe. For Ariſtotle, a Sadduce, or a mā of any ciuile honeſty, calleth this a right reaſon, & a good intēt, if he ſeeke the publike cōmoditie of y^e cōmon wealth, & the quietnes & honeſtie therof. A Philoſopher or Lawworker aſcēdeth no higher. He thinketh not through right reaſon & a good intent to obtaine remiſſion of ſinnes & euerlaſting life, as y^e Sophiſter or y^e Monke doth. Therfore the heathen Philoſopher is much better thē ſuch an hypocrite. For he abideth w^tin his limites, hauing only conſideration of the honeſtie and tranquillitie of the cōmon wealth, not mingling heauenly and earthly things together. Cōtrariwiſe y^t Sophiſter imagineth that God regardeth his good intent and workes. Therefore he mingleth earthly and heauenly things together, and polluteth the name of God. And this imagination, he learneth out of morall Philoſophie, ſauing that he abuſeth it much worſe then the Heathen man doth.

We therfore y^t be Chriſtiās,The popishe Schoolemen thinke a right iudgement of reaſon, and a good intent vvithout faith to be ſufficient to commend the vvorke. muſt riſe vp higher then nature & Philophie w^t this word Doing, ſo y^t now it muſt be made altogether new, ioyned w^t a right iudgemēt of reaſon, & a good wil or good intent, not morally, but diuinely: which is, y^t I know & beleue by the word of the goſpel, that God hath ſent his ſonne into y^e world to redeeme vsus frō ſinne & death. Here Doing is a new thīg vnknown to reaſō, to Philoſophers, to Lawworkers, & vntounto al men: For it is a wiſedō hidden in a myſterie. Therfore in Diuinitie y^e work neceſſarily requireth faith goīg before.

Hovve vve muſt aunſvver vntounto our aduerſaries, vrging theſe tearmes of Doing and vvorking.Therefore, when our aduerſaries doe alleage againſt vsus the ſentences of the Scripture touching the lawe and works, where mention is made of Working and Doing, thou muſt aunſwer them, y^t they are termes pertaining to Diuinitie, and not to naturall or morall things. If they be applied to naturall or morall things, they muſt be taken in their own ſignification. But if they be applied to matters of Diuinitie, they muſt include ſuch a right reaſon and good will, as is incomprehē ſible to mans reaſon. Wherefore Doing in diuinitie muſt be alwaies vnderſtande of a faithfull Doing.To doe in diuinitie, vvhat it is. So y^t this faithfull Doing is altogether as it were a newe kingdom, ſeparate from the naturall or morall Doing. Therefore, when we that are Diuines ſpeake of Doing, we muſt needes ſpeake of that faithfull Doing: for in Diuinitie we hauehave no other right reaſon, and good wil or intent, beſides Faith.

Heb. 11.…2. Sa. 17.34.35.36 A rule to be obſerued as touching thoſe places vvhichwhich ſpeake of vvorkes.Heb 112 Sam 17:342 Sam 17:352 Sam 17:36This rule is wel obſerued in the .11. chap. to the Hebrues. There are recited diuers and many workes of the Saincts out of the holy Scripture. As of Dauid who killed a Lion and a Beare, and ſlew Goliath. There the Sophiſter or Schooleman, that fooliſh Aſſe, looketh vponupon nothing elſe but the outward appearaunce of the worke, as doth the Oxe vponupon a newe gate. But this worke of Dauid muſt be ſo loked into, that firſt thou doe conſider what manner of perſon Dauid was, before he did this work: Then thou ſhalt ſee that he was ſuch a perſon, whoſe heart truſted in the Lord God of Iſraell, as the text hath plainly.1. Sam. 17.37.1 Sam 17:37 The Lord that deliuered me out of the pavve of the Lion, and out of the pavve of the Beare, he vvill deliuer me out of the hande of this Philiſtian. 45.Moreouer: Thou comeſt to me vvith a ſvvorde, and vvith a ſpeare, and vvith a shielde: but I come to thee in the name of the Lord of hoſtes, the God of the hoſte of Iſrael, vponupon vvhom thou haſt railed this day. 46.This day shall the Lord cloſe thee in my hande, and I shall ſmite thee, and take thine head from thee. &c: Becauſe the Lord ſaueth not vvith ſvvord nor ſpeare (for the battle is the Lordes) and he vvill geue you into oure handes. 47.The vvorke of Dauid is a faithfull vvorke.You ſee then that he was a righteous man, accepted of God, ſtrong and conſtante in Faith before he did this worke. This Doing of Dauid therefore, is not a naturall or morall Doing, but a faithfull Doing.

Geneſ. 5.24. Heb. 11.4. The ſacrifice of Abell and Caine. Genſ. 4.3.4.5.Gen 5:24Heb 11:4So it is ſayd of Abell in the ſame Epiſtle: that through Faith he offred vp a better ſacrifice vntounto God then Caine. If y^e Schoolemē fall into this place as it is read in Geneſis (where it is ſimplie ſet out, how y^t both Caine & Abell offred vp their gifts, and y^t the Lord had reſpect vntounto Abell and his offrings) by and by they take hold of theſe wordes. p. 123They offred their oblations vntounto the Lord. The Lord had reſpect to the offerings of Abell, and crie out, ſaying: Here ye ſee that God had reſpect to offrings: therfore workes doe iuſtifie. So that theſe filthie ſwine doe thinke that righteouſnes is but a morall thing, onelyonly beholding the viſour or outward ſhewe of the worke, and not the heart of him that doth the worke:The viſour of the vvork is not to be regarded, but the hearte of the vvorker i… to be conſidered. whereas notwithſtanding euen in Philoſophie they are conſtrained, not to looke vponupon the bare worke, but the good will of the worker. But here they ſtande altogether vponupon theſe wordes: They offred vp giftes: The Lord had reſpect vntounto Habel and to his offrings, and ſee not that the text ſayth plainly in Geneſis, that the Lord had reſpect firſt to the perſon of Habel, which pleaſed the Lord becauſe of his Faith, and afterwardes to his offrings. Therfore in Diuinitie we ſpeake of faithfull workes, ſacrifices, oblations and giftes, that is to ſay, which are offred vp and done in Faith,Hebr. 11. Verſe. 4. Verse 5. Verſe. ….Heb 11 as the Epiſtle to the Hebrewes declareth, ſaying: Through Faith Habel offered vp a better ſacrifice: Through Faith Enoch vvas taken avvay: Through Faith Abraham obeyed God, &c. We hauehave here then a rule ſet forth in the .11. to the Hebrewes,A rule. how we ſhould ſimply anſwer to the argumentes obiected of the aduerſaries as touching the law and workes, that is to ſay: this or that man did this or y^e worke in Faith. And by this meanes thou geueſt a ſolution to all their arguments, and ſo ſtoppeſt their mouthes, that they can hauehave nothing to replie againe.

Hereby it appeareth manifeſtly that in Diuinitie & diuine matters, the worke is nothing worth without Faith,The vvorke is nothīg vvorth vvithout faith Hebr. 11.6.Heb 11:6 but thou muſt needes hauehave Faith before thou begin to worke. For vvithout Faith it is impoſſible to pleaſe God: but he that will come vntounto God, muſt beleeue. Therfore in the Epiſtle to the Hebrewes it is ſayd that the ſacrifice of Habel was better then the ſacrifice of Caine, becauſe he beleeued:Heb. 4.Heb 4 Therfore the worke or the ſacrifice of Habel was Faithfull.Abels ſacrifice vvas faithful and Caines vnfaithfull. Contrariwiſe in Caine, becauſe he was wicked and an hypocrite, there was no Faith or truſt of Gods grace and fauour, but mere preſumption of his owne righteouſnes, and therfore his worke, wherby he went about to pleaſe God, was hypocriticall and vnfaithfull. Wherefore the aduerſaries them ſelues are compelled to graunt that in all the workes of the Sainctes, Faith is preſuppoſed, for the which their workes doe pleaſe God, and are accepted of him. Therfore in Diuinitie there is a newe Doing, cleane contrary to the morall Doing.

Moreouer, we are wont alſo to diſtinguiſh Faith after this ſort,The ſcripture ſome time ſpeaketh of faith vvithout vvorks, and ſome time of faith vvith vvorkes. that Faith is ſometime taken without the worke, ſometime with the worke. For like as an artificer ſpeaketh diuerſly of the matter whervpon he worketh, and likewiſe a Gardiner of the tree being either barren or frutefull: euen ſo the holy Ghoſt ſpeaketh diuerſly of Faith in the Scripture: ſometime of an abſolute Faith: ſometime of a compound, or (as a man would ſay) an incarnate Faith. Nowe, an abſolute Faith is this, when the Scripture ſpeaketh abſolutely of iuſtification or of the iuſtified, as is to be ſeene in the Epiſtles to the Romaines & to the Galathians. But when the Scripture ſpeaketh of rewardes and workes, then it ſpeaketh of the compounde or incarnate faith. We will rehearſe ſome exāples of this Faith: As, Faith vvhichwhich vvorketh by louelove. Galat. 5.6.Gal 5:6Doe this, and thou shalt liue. If thou vvilt enter into life, keepe the commaundementes. He that shall doe theſe, shall liue in them. Decline from euill, and doe that vvhichwhich is good. In theſe & ſuch like places (as there are many like in the holy Scriptures) where mētion is made of Doing,Doe this and thou shalt liue. the Scripture alwayes ſpeaketh of Faithfull Doing. As when it ſayeth: Doe this and thou shalt liue, it meaneth thus: See firſt that thou be faithful, that thou hauehave**Theſe termes the Papiſtes vſe, and ſet them in the place of faith. a right reaſon and a good will, that is to ſay, Faith in Chriſt: when thou haſt this Faith,, worke on a Gods bleſſing.

What maruell is it then, if rewardes be promiſed to this incarnate Faith: that is to ſay, to the working faith, as was the faith of Abel, or to faithfull works? And why ſhould not y^e holy Scripture thus ſpeake diuerſly of faith,The ſcripture ſometime ſpeaketh of one nature in Chriſt, ſometime of both. when it ſpeaketh diuers wayes of Chriſt as he is God and man: that is to ſay, ſometime of his whole perſon, ſometime of his two natures a parte, either of his diuine or of his humaine nature? If it ſpeake of the natures apart, it ſpeaketh of Chriſt abſolutely: but if it ſpeake of y^e diuine nature vnited in one perſon to the humaine nature, then it ſpeaketh of Chriſt compound and incarnate. There is a commō rule among the Schoolemen of the cōmunication of the proprieties,A rule of the communication of the proprieties, called commanicatio Idiomatum. Luc. 2.10.Luke 2:10 when the proprieties belōging to the diuinitie of Chriſt, are attributed to y^e humanitie: which we may ſee eueryevery where in the Scriptures. As Luke. 2. the Angel calleth y^e infant borne of the virgine Marie, the Sauiour of men, and the vniuerſall Lord both of the Angels & men. And chap. 1. Luc. 1.22.Luke 1:22the Sonne of God. Herevpō I may truely ſay, that that infant which lay in the maūger, & in y^e lappe of the virgine, created heauen & earth, and y^t he is Lord of the Angels. Here I ſpeake in dede of a man: but man in this propoſition is a new word, & (as the Scholemen them ſelues do graūt) it is referred to y^e diuinitie,The mā Chriſt created all things. y^t is to ſay: This god which is made mā, hath created al things. Creation is attributed onelyonly to the p. 124diuinitie of Chriſt: for y^e humanitie doth not create, & yet notw^tſtāding it is very wel ſaid, mā created, becauſe y^e diuinitie, which only createth, is incarnate with the humanitie, and therfore the humanitie together with the diuinitie, is partaker of the ſame proprieties. Wherefore it is wel & godly ſaid: This man Ieſus Chriſt brought Iſrael out of Egypt, ſtroke Pharao, & wrought all y^e wonders from y^e beginning of y^e world.

Therfore when the Scripture ſaith:If thou vvilt enter into life &c. If thou vvilt enter into life keepe the commaundemēts of God: Do this and thou shalt liue. &c. Firſt we muſt ſee of what manner of keeping and Doing he ſpeaketh. For in theſe and ſuch like places (as I hauehave 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 liue, is this. Thou ſhalt liue becauſe of this faithful Doing, or this Doing ſhall geue vntounto thee life, becauſe of thy faith alone. After this manner iuſtification is attributed to faith alone, as creation is to the diuinitie. And yet notwithſtanding as it is truly ſaide: Ieſus the ſonne of Marie created all thinges, ſo alſo iuſtification is attributed to the incarnate faith, or to the faithfull Doing. Therefore we muſt in no wiſe thinke with the Sophiſters and Hypocrites, that workes doe abſolutely iuſtifie, and that rewardes are promiſed to morall workes, but to faithfull workes onelyonly.

Let vsus therefore ſuffer the holy Ghoſt to ſpeake as he doth in the Scriptures, either of naked, ſimple, & abſolute faith,Faith ſimple, Faith compound. or of compound and incarnate faith. All thinges which are attributed to workes doe properly belong vntounto faith. For workes muſt not be looked vponupon morally, but faithfully and with a ſpirituall eie. Faith is the diuinitie of workes, and is ſo ſpread throughout the workes of the faithfull, as is the diuinitie throughout the humanitie of Chriſt. Faith therefore (if I may ſo ſay) is**Fac totum is that vvhichwhich is all in all, and doth all alone. Fac totū in faithful works. Abraham is called faithfull, becauſe faith is ſpread throughout the whole perſon of Abraham, ſo that beholding him working, I ſee nothing of the carnall Abraham or of the working Abraham, but of the beleuing Abraham.

Wherfore when thou readeſt in the Scriptures, of the Fathers,The places of vvorkes mentioned in the ſcriptures muſt be expounded as the Epiſtle to the Hebrevves expoundeth them. Ebr. 11.33. Verſe. 35. Prophetes and Kings, how they wrought righteouſnes, raiſed vp the deade, ouercame kingdomes, thou muſt remember that theſe and ſuch like ſayinges are to be expounded as the Epiſtle to the Hebrewes expoundeth them, that is: By faith they vvrought righteouſnes, by faith they raiſed vp the deade, by faith they ſubdued Kinges and kingedomes. So that faith incorporateth the worke and geueth it his perfection. And this the aduerſaries, if they be wel in their wittes, can not denye, neyther hauehave they any thinge to ſaye or obiecte againſte it. In deede they can cry out that the ſcripture ſpeaketh oftentimes of doing and walking. And we alwaies aunſwer them againe, y^t it ſpeaketh alſo of faithful Doing. For firſt reaſon muſt be lightened by faith, before it can worke. Now, when it hath a true opinion and knowledge of God, then is the worke incarnate and incorporate into it: ſo that what ſoeuer is attributed to faith, is afterwardes attributed to works alſo, but yet becauſe of faith onelyonly and alone.

The difference betvvene morall doing and ſpirituall doing.Wherfore in reading of the Scriptures we muſt learn to put a difference betwene the true and the hypocriticall, the morall and the ſpiritual Doing of the law. So ſhall we be able to declare the true meaning of all thoſe places which ſeeme to maintaine the righteouſnes of works. Now, the true Doing of the law is a faithfull and a ſpirituall Doing, which he hath not that ſeeketh righteouſnes by works. Therfore eueryevery Doer of the law and eueryevery holy morall worker is accurſed. For he walketh in the preſumption of his owne righteouſnes againſt God, whiles he wil be iuſtified by mans free wil & reaſon, & ſo in doing of the law he doth it not. And this, according to Paule, is to be vnderunder y^e workes of the law, that is to ſay, that hypocrites do the law, and yet in doing it,Hypocrites doe many things, but vvithout faith. they do it not: for they vnderſtād this word Doing according to the literal ſenſe of y^e law, which in true Chriſtian diuinitie is nothing worth. In deede they worke many things, but in y^e preſumptiō of their owne righteouſnes, and without the knowledge of God and faith, as y^e Phariſe did Luke. 18. and as Paule did before his conuerſion: therfore they are blind and miſerably erre, and ſo remaine vnderunder the Curſe.

Wherefore againe I admoniſh you, that ſuch ſentences as the aduerſaries doe alledge out of the ſcriptures concerning workes and rewards therof, muſt be ſpiritually expounded. As if they alledge this ſentence out of Daniel .4. Dan. 4.2….Dan 4:2chap. Redeeme thy ſinnes by almes deedes, thou muſt not here expounde theſe wordes after the morall ſenſe, but after the meaning of the Goſpell. So ſhall thou ſee that this word Redeme ſignifieth no moral but a ſpirituall Doing, that is to ſay, it comprehēdeth faith. For in the Scriptures the worke (as I hauehave ſaid) requireth alſo a good will and right iudgement of reaſon to goe before, not morall as they would hauehave it, but diuine and ſpirituall, which is faith.The Papiſtes learne their diuinitie out of Ariſtotle an heathen Philoſopher. By this meanes thou ſhalt be able to ſtoppe the mouthes of theſe peuiſh Sophiſters. For they them ſelues are compelled to graunt, and ſo they teach alſo out of Ariſtotle, that eueryevery good worke procedeth out of mans choiſe or free will. If this be true in Philoſophie, much p. 125more muſt this good will and righte iudgement of reaſon guided by faith, goe before the worke in Diuinitie and diuine matters. And this doe all wordes of the imperatiue mode, that is, all ſuch wordes as are commaūding, ſignifie in the Scriptures: & all ſuch words alſo as teach the lawe, as the Epiſtle to the Hebrewes doth plainly declare: By Faith Abel offred. &c.

Now,A generall aū ſvver to al the argumentes of the aduerſaries. admit the caſe that this ſolution is not ſufficient (although it be in deede moſt ſure and certaine): yet notwithſtanding let this be the argument of all arguments, and the principall mirrour of Chriſtians to beholde, againſt all the tentations and obiections, not onelyonly of the aduerſaries, but alſo of the Deuill him ſelfe:The argument of all arguments moſt ſtrong and mighty, to holde fall the head Chriſt. namely to apprehend and to holde faſt the head, which is Chriſt. Moreouer, admitte that the Sophiſters being more craftie and ſubtill then I, ſhould ſo ſnare and entangle me with their arguments, which they bring for the maintenaunce of workes againſt Faith, that I ſhould knowe no way how to wynde my ſelfe out (which notwithſtanding is impoſſible for them to doe), yet wil I rather geue reuerence and credite to Chriſt alone, then be perſwaded w^t all the places they are able to alledge for y^e eſtabliſhing of y^e righteouſnes of works againſt the docrine of Faith.

Wherfore, they muſt be ſimply and plainly aunſwered after this māner: Here is Chriſt, there are the teſtimonies of the Scripture touching the law and works. Now, Chriſt is the Lord of the Scripture and of all works. He alſo is Lord of heauen, the earth, the Saboth, the temple, righteouſnes, life, wrath, ſinne, death, & generally of all things whatſoeuer.Galat. ….3. Chriſt vvas made a curſe for vsus. And Paule his Apoſtle ſheweth that he was made ſinne and became accurſed for me. I heare then that I coulde by no other meanes be deliuered from my ſinne, my death and my malediction, but by his death and bloudſheeding. Wherefore I conclude that it properly appertained to Chriſt him ſelfe to ouercome my ſinne, death, and malediction in his owne body, and not to the workes of the law or mine owne workes. And herevnto reaſon is conſtrained to agree, and ſay: that Chriſte is not the worke of the lawe, or my worke:Circumciſion is not the death of Chriſt. that his bloud and death is not circumciſion, the obſeruation of the ceremonies of the lawe, and much leſſe a Monkes cowle, a ſhauen crowne, abſtinence, vowes, and ſuch like. Wherefore if he be the price of my redemption, if he be made ſinne and malediction that he might iuſtifie me and bleſſe me: I care not if thou bring a thouſand places of the Scripture for the righteouſnes of workes againſt the righteouſnes of Faith, and crie out neuer ſo much that the Scripture is againſt me. I hauehave the author and Lorde of the ſcripture with me, on whoſe ſide I will rather ſtand, then beleue all the rablemente of Lawworkers and meritemongers. Albeit it is impoſſible y^t the Scripture ſhould be againſt this doctrine, vnleſſe it be among the ſenſeles and indurate hypocrites: but among the godly and ſuch as hauehave vnderſtanding, it geueth witneſſe for Ieſus Chriſt his Lord. See therfore how thou canſt reconcile the Scripture which thou ſayeſt is againſt my doctrine. As for me, I will ſticke to the author of the Scripture.

Therefore if any man thinketh himſelfe not well able to reconcile ſuch places of the Scripture or aunſwer vntounto the ſame ſufficiently,A plaine and ſimple aunſvvere to the places of ſcripture concerning vvorkes. and yet notwithſtanding is conſtrained to heare the obiections and cauillations of the aduerſaries, let him aunſwere ſimply and plainely after this ſorte: Thou ſetteſt againſt me the ſeruaunte, that is to ſay, the ſcripture, and that not wholy, neither yet the principall parte thereof, but onelyonly certaine places as touching workes. This ſeruaunte I leaue vntounto thee. But I come with the Lorde himſelfe, who is aboue the Scripture, and is made vntounto me the merite and price of righteouſnes and euerlaſting life. On him I lay holde, him I ſticke to,No Iuſticiary ſeking righteouſnes by the lavv and vvorkes can vvreſt this ſolution from the faithfull. and leaue workes vntounto thee: which notwithſtanding thou neuer dideſt. This ſolution neither the Deuill nor any Iuſticiary can euer wreſt from thee or ouerthrowe. Moreouer thou art in ſafetie before God: For thy hearte abideth fixed in the obiect, which is called Chriſt: who being nailed to the croſſe and accurſed, not for him ſelfe but for vsus (as the text ſaith) vvas made a curſe for vsus. Holde faſt this, and lay it againſt all the ſentences of the lawe and workes whatſoeuer, and ſay: doeſt thou heare this Satan? Here muſt he needes geue place, for he knoweth that Chriſte is his Lorde and maſter.