Commentary on Galatians, Chapter 5 · Verse extract 5 – Verse extract 7
Verſe. 5. For vve in ſpirit vvait for the hope of righteouſnes through Faith.
Paule here knitteth vppe the matter with a notable concluſion, ſaying: Ye will be iuſtified by the lawe, by circumciſion and by workes: but we ſeeke not to be iuſtified by this meanes, leſt Chriſt ſhould be made vtterly vnprofitable vntounto vsus: and we become detters to performe the whole lawe, and ſo finally fall away from grace: but we waite in ſpirite through Faith for the hope of righteouſnes. EueryEvery word is here diligently to be noted, for they are pithie and full of power. He doth not only ſay, as he is wont: We are iuſtified by Faith, or in ſpirite by Faith, but moreouer he addeth: VVe vvaite for the hope of righteouſnes, including hope alſo, that he may comprehend the whole matter of Faith.
Hope, after the maner of the Scriptures, is taken two wayes: for the thing that is hoped for, & for the affection of him that hopeth. For the thing which is hoped for, it is taken in yt firſt chapt. to the Coloſs:Verſe. 3. For the hopes ſake vvhichwhich is layed vppe for you in heauen: that is to ſay, the thing which ye hope for. For the affection of him that hopeth, it is taken in ye 8 chap. to ye Romaines: For vve are ſaued by hope. Verſ. 14.25.So hope in this place alſo may be taken two wayes, and ſo it yeldeth a double ſenſe. The firſt is: We waite in ſpirite through Faith for the hope of righteouſnes, that is to ſay, the righteouſnes hoped for, which ſhall be certainely reuealed in ſuch time as it pleaſeth the Lord to geue it. The ſecond: We wait in ſpirite by Faith for righteouſnes with hope and deſire: that is to ſay, we are righteous: howbeit our righteouſnes is not yet reuealed, but hangeth yet in hope. For, as long as we liue here, ſinne remaineth in our fleſh:Rom. 8.24. Rom. 7.15.16.17 Rom. 7.23. there is alſo a lawe in our fleſh and members rebelling againſt the lawe of our minde, and leading vsus captiues vntounto the ſeruice of ſinne. Now when theſe affections of the fleſh doe rage and raigne, and we on the other ſide through the ſpirite doe wraſtle againſt the ſame, then is there a place for hope. In deede we hauehave begun to be iuſtified through Faith: whereby alſo we hauehave receaued the firſt frutes of the ſpirite, and the the mortification of the fleſh is alſo begun in vsus: but we be not yet perfetly righteous. It remaineth then that we be perfectly iuſtified, and this is it that we hope for. So our righteouſnes is not yet in actuall poſſeſſion but lieth vnderunder hope.
This is a ſweete and a ſound conſolation, whereby afflicted and troubled conſciences feeling their ſinne, and terrified with eueryevery fierie dart of the Deuill, may be maruelouſly comforted. For the feeling of ſinne, the wrath of God, death, hell and all other terrours, is wonderfull ſtrong in the conflict of conſcience: as I my ſelfe being taught by experience doe know. Then counſell muſt be geuen to the poore afflicted in this wiſe: Brother thou deſireſt to hauehave a ſenſible feeling of thy iuſtification: that is, thou wouldeſt hauehave ſuch a feling of Gods fauour, as thou haſt of thine owne ſinne: but that will not be. But thy righteouſnes ought to ſurmount all feeling of ſinne: that is to ſay, thy righteouſnes or iuſtification wherevpon thou holdeſt, ſtandeth not vppon thine owne feeling, but vponupon thy hoping that it ſhall be reuealed when it pleaſeth the Lord. Wherefore thou muſt not iudge according to the feeling of ſinne which troubleth and terrifieth thee,The righteouſnes of the faithfull ſtandeth not in feeling. but according to the promiſe and doctrine of Faith, whereby Chriſte is promiſed vntounto thee, who is thy perfect and euerlaſting righteouſnes. Thus ye hope of the afflicted conſiſting in the inward affection, is ſtirred vppe by Faith in the middeſt of all terrours and feeling of ſinne, to hope that he is righteous. Moreouer, if hope be here taken for the thing which is hoped for, it is thus to be vnderſtand, that that which a man now ſeeth not, he hopeth in time ſhall be made perfect and clearly reueiled.
Either ſenſe may well ſtand: but the firſt touching the inward deſire and affection of hoping, bringeth more plentifull conſolation. For my righteouſnes is not yet perfect, it can not yet be felt: yet I doe not deſpaire: for Faith ſheweth vntounto me Chriſte in whom I truſt, and when I hauehave laid hold of him by Faith, I wraſtle againſt the fierie dartes of the Deuil, and I take a good heart through hope againſt the feeling of ſinne, aſſuring my ſelfe that I hauehave a perfect righteouſnes prepared for me in heauen. So both theſe ſayings are true, that I am made righteous alredy by that righteouſnes which is begun in me: and alſo I am raiſed vppe in the ſame hope againſt ſinne, and waite for the full conſummation of perfect righteouſnes in heauen. Theſe things are not rightly vnderſtand, but when they be put in practiſe.
VVhat difference there is betwene Faith and Hope.
Here riſeth a queſtion, what difference there is betwene Faith and Hope. The Sophiſters and Schoolemē hauehave laboured very much in this matter, but they could neuer ſhew any certaintie. Yea to vsus which trauell in the holy Scriptures with much diligence, and alſo with more fulnes and power of ſpirite (be it ſpoken wtout any bragge) it is hard to finde any differēce. For there is ſo great affinitie betwene Faith and hope, that the one can not be ſeperate from the other. Notwithſtanding there is a difference betwene them, which is gathered of their ſeuerall offices, diuerſitie of working, and of their endes.
Firſt, they differ in reſpect of their ſubiect, that is,Faith & hope differ in reſpect of their ſubiect. Exod. 25.20. of the groūd wherin they reſt: For Faith reſteth in the vnderſtanding, and hope reſteth in the will: but in very deede they can not be ſeperated, the one hauing reſpect to the other, as the two Cherubins of the Mercieſeat, which could not be deuided.
Secondly, they differ in reſpect of their office, that is,The differēce betvven faith and hope in their office. of theyr working. For faith telleth what is to be done, it teacheth, preſcribeth, and directeth, and it is a knowledge. Hope is an exhortatiō which ſtirreth vp the minde that it may be ſtrong, bold, and couragious: that it may ſuffer and endure aduerſitie, and in the middeſt thereof wait for better things.
Thirdly, they differ as touching their obiect, that is,The difference as touching the obiect. the ſpeciall matter whervnto they looke. For Faith hath for her obiect the truth, teaching vsus to cleaue ſurely therto, and loketh vponupon the word and promiſe of the thing that is promiſed. Hope hath for her obiect the goodnes of God, and loketh vponupon the thing which is promiſed in the word, that is, vponupon ſuch matters as Faith teacheth vsus to be hoped for.
Fourthly, they differ in order:Difference in order. Rom. 5.3.4.5. For Faith is the beginning of life before all tribulation. Heb. 11. But hope cometh afterwardes proceding of tribulations. Rom. 5.
Fiftly, they differ by the diuerſitie of working:Difference in vvorking. For Faith is a teacher and a iudge, fighting againſt errours and hereſies, iudging ſpirites & doctrines. But hope is as it were the Generall or Captaine of the field, fighting againſt tribulation, the croſſe, impatiencie, heauines of ſpirite, weaknes, deſperation and blaſphemie, and it waiteth for good things euen in the middeſt of all euils.
Therefore, when I am inſtructed by Faith in the word of God, and lay holde of Chriſte, beleuing in him with my whole heart, then am I righteous by this knowledge. When I am ſo iuſtified by Faith or by this knowledge, by and by cometh the Deuill the father of lies, and laboureth to extinguiſh my Faith by wiles and ſubtilties: that is to ſay, by lies, errours and hereſies. Moreouer, becauſe he is a murtherer, he goeth about alſo to oppreſſe it by violence. Here hope wraſtlinge, layeth holde on the thinge reuealed by Faithe, and ouercometh the Deuill that warreth againſt Faith: and after this victorie foloweth peace & ioy in the holy Ghoſt: So that in very deede faith & hope can ſcarſely be diſcerned the one from the other, & yet is there a certaine difference betwene them. And that it may be the better perceaued, I will ſet out the matter by a ſimilitude.
In ciuill gouernment Prudence and Fortitude doe differ, and yet theſe two vertues are ſo ioyned together, that they can not eaſily be ſeuered. Now, fortitude is a conſtancie of minde, which is not diſcouraged in aduerſity, but endureth valiantly, & waiteth for better things. But if fortitude be not guided by prudence, it is but temeritie and raſhnes.The differēce betvven faith and hope in diuinitie, is the ſame that is betvvene fortitude and prudence in policie. On the other ſide, if fortitude be not ioyned with prudence, that prudence is but vaine and vnprofitable. Therfore like as in policy prudence is but vaine without fortitude: euen ſo in Diuinitie Faith wtout hope is nothing: For hope endureth aduerſity and is conſtant therin, and in the end ouercometh all euils. And on the other ſide, like as fortitude without prudence is raſhnes, euen ſo hope without faith is a preſumption in ſpirite, and a tempting of God: for it hath no knowledge of Chriſt and of the truth which Faith teacheth, and therfore it is but a blind raſhnes & arrogancie. Wherfore a godly man afore all things, muſt hauehave a right vnderſtanding inſtructed by Faith, according to the which the minde may be guided in afflictiōs, that it may hope for thoſe good things which Faith hath reuealed and taught.
To be ſhort, Faith is conceaued by teaching: for thereby the minde is inſtructed what the truthe is. Hope is conceaued by exhortation: for by exhortation hope is ſtirred vppe in afflictions, which cō firmeth him that is alredy iuſtified by Faith, that he be not ouercome by aduerſities, but that he may be able more ſtrongly to reſiſt them. Notwtſtanding if the ſparke of Faith ſhould not geue light to ye will, it could not be perſwaded to lay holde vponupon hope. We hauehave Faith then, wherby we are taught, vnderſtand, and know the heauenly wiſedom, apprehende Chriſte and continue in his grace. But as ſoone as we lay hold vponupon Chriſte by Faith and confeſſe him, forthwith our enemies, the world, the fleſh and the Deuil riſe vppe againſt vsus,As ſoone as vvee begin to lay hold on Chriſt our enemies the fle…h, the vvorld & the Deui…l riſe vp againſt vsus, but hope vvr…ſ… l…th againſt them all. hating and perſecuting vsus moſt cruelly both in body and ſpirite. Wherefore we thus beleuing and iuſtified by Faith in ſpirite, doe wait for the hope of our righteouſnes: And we wait through patience: for we ſee & feele the flatte contrary. For the world with his Prince the Deuill, aſſaileth vsus mightely both within and without. Moreouer, ſinne yet ſtill remaineth in vsus, which driueth vsus into heauines. Notwithſtanding we geue not ouer for all this, but raiſe vppe our mind ſtrongly through Faith, which lightneth, teacheth & guideth the ſame. And thus we abide firme and conſtant, and ouercome al aduerſities through him which hath loued vsus, vntil our righteouſnes which we beleue and wait for, be reuealed. By Faith therefore we began, by hope we continue, and by reuelation we ſhall obtaine the whole. In the meane time whileſt we liue here, becauſe we beleue, we teach the word, and publiſh the knowledge of Chriſte vntounto others. Thus doing we ſuffer perſecution (according to this text: I beleued and therefore did I ſpeake: Pſal. 116.10.and I vvas fore troubled) with patience, being ſtrengthened and encouraged throughe hope: wherevnto the Scripture exhorteth vsus with moſt ſweete and comfortable promiſes taught and reuealed vntounto vsus by Faith. And thus doth hope ſpring vp & encreaſe in vsus, Rō. 15. That through patience and comfort of the Scripture vve may hauehave hope.Rom. 15.….
Paule therfore, not without cauſe ioyneth patience in tribulatiōs, and hope together in the .5. and .8. to the Romains, and in other places alſo: for by them hope is ſtirred vppe.Rom. 5.1. Rom. 1.24. But Faith (as alſo I hauehave ſhewed before) goeth before hope: for it is the beginning of life, and beginneth before all tribulation: For it learneth Chriſte, and apprehendeth him without the croſſe. Notwithſtāding the knowledge of Chriſt can not be long without the croſſe, without troubles and conflictes.The true knovvledge of Chriſt is not vvithout the croſſe. In this caſe the minde muſt be ſtirred vppe to a fortitude of ſpirite, (For hope is nothing elſe but a ſpirituall fortitude, as Faith is nothing elſe but a ſpirituall prudence) which conſiſteth in ſuffering, according to this ſaying: That through patience, &c. Theſe three things then dwell together in ye faithful: Faith which teacheth ye truth,Faith. Hope. Charitie of louelove. & defendeth from errours: Hope which endureth & ouercōeth al aduerſities, as well bodely as ghoſtly: & Charitie which worketh all good things, as it foloweth in the text. And ſo is a man entire and perfect in this life, as wel within as without,1. Cor. 13.1…. vntill the righteouſnes be reuealed which he waiteth for: and this ſhal be a perfect & an euerlaſting righteouſnes.
Moreouer this place containeth both a ſinguler doctrine & conſolation. As touching the doctrine it ſheweth that we are made righteous, not by the workes, ſacrifices or ceremonies of Moiſes lawe, much leſſe by the works and traditions of mē, but by Chriſt alone. What ſo euer is in vsus beſides him,VVhatſoeuer the vvorld eſtemeth to be good and holy vvithout Chriſte, is ſinne. is of the fleſh and not of the ſpirite. What ſo euer then the world counteth to be good and holy without Chriſte, is nothing elſe but ſinne, errour, and fleſh. Wherfore circumciſion, and the obſeruation of the lawe: alſo the workes, religions and vowes of the Monkes and of all ſuch as truſt in their owne righteouſnes, are altogether carnall. But we (ſayth Paule) are farre aboue all theſe things in the ſpirite and inward man: For we poſſeſſe Chriſte by Faith, and in the middes of our afflictions through hope we wait for that righteouſnes which we poſſeſſe alredy by Faith.
The comfort is this: that in ſerious conflicts and terrours, wherin ye feeling of ſinne,A ſvvete conſolation in anguish & trouble of conſcience. heauines of ſyirite, deſperation & ſuch like, is very ſtronge (for they enter deepely into the hearte and mightely aſſaile it) thou muſt not folow thine owne feeling. For if thou doe, thou wilt ſay: I feele the horrible terrours of the lawe and the tyrannie of ſinne, not onelyonly rebelling againſt me, but alſo ſubduing and leading me captiue, and I feele no comfort or righteouſnes at all. Therefore I am a ſinner and not righteous. If I be a ſinner, then am I giltie of euerlaſting death. But againſt this feeling thou muſt wraſtle, and ſay: Although I feele my ſelfe vtterly ouerwhelmed and ſwalowed vp with ſinne, and my heart telleth me that God is offended and angrie with me, yet in very deede it is not true, but that mine owne ſenſe and feeling ſo iudgeth. The word of God (which in theſe terrours I ought to folow, and not mine owne ſenſe) teacheth a farre other thing: namely that God is neare vntounto them that are of a troubled heart, and ſaueth them that are of an humble ſpirite. Pſal. 51.17. Pſal. 51.Alſo, he deſpiſeth not an humble and a contrite heart. Moreouer, Paul ſheweth here, that they that are iuſtified in ſpirite by Faith, doe not yet feele the hope of righteouſnes, but wait ſtill for it.
Wherfore when the lawe accuſeth and ſinne terrifieth thee, and thou feeleſt nothing but the wrath and iudgement of God, deſpaire not for all that, but take vntounto thee the armour of God, the ſhield of Faith, the helmet of hope, and the ſword of the ſpirite, and trie how good and how valiant a warriour thou art. Lay hold of Chriſte by Faith, who is the Lord of the law and ſinne, and of all things elſe which accompanie them. Beleuing in him thou art iuſtified: which thing reaſon and the feeling of thine owne heart when thou art tempted, doe not tell thee, but the word of God. Moreouer, in the middeſt of theſe conflictes and terrours which often returne and exerciſe thee, waite thou patiently through hope for righteouſnes, which thou haſt now by Faith, although it be yet but begun and imperfect, vntill it be reuealed & made perfect in the kingdom of heauen.
But thou wilt ſay: I feele not my ſelfe to hauehave any righteouſnes,Our righteouſnes conſiſteth not in feeling, but in beleuing. Epheſ. 5.…6. Rom. 5.8. Rom. 5.34. Rom 14.9. 1. Cor. 15.3. or at leaſt wiſe I feele it but very litle. Thou muſt not feele, but beleue that thou haſt righteouſnes. And except thou beleue that thou art righteous, thou doeſt great iniurie vntounto Chriſte, who hath clenſed thee by the waſhing of water through the word, who alſo died vponupon the croſſe, condemned ſinne and killed death, that through him thou mighteſt obtaine righteouſnes & euerlaſting life. Theſe things thou canſt not deny (except thou wilt openly ſhew thy ſelf to be wicked, & blaſphemous againſt God, & vtterly to deſpiſe God, all his promiſes, Ieſus Chriſte with all his benefites): and ſo conſequently thou canſt not denie but that thou art righteous.
Let vsus learne therfore in great and horrible terrours, when our conſcience feeleth nothing but ſinne, and iudgeth that God is angrie with vsus, and that Chriſt hath turned his face from vsus, not to folow the ſenſe & feeling of our owne hart, but to ſtick to the word of God, which ſaith yt God is not angry, but looketh to ye afflicted,Eſay. 66.2. to ſuch as are troubled in ſpirite, & tremble at his word: and that Chriſt turneth not himſelfe away from ſuch as labour and are heauie loden,Math. 11.28. but refreſheth and comforteth them. This place therefore teacheth plainly, that the lawe and workes bring vntounto vsus no righteouſnes or comfort at all, but this doth the holy Ghoſt onelyonly in the Faith of Chriſte, who raiſeth vp hope in terrours and tribulations, which endureth and ouercommeth all aduerſities. Very few there be that know how weake and feeble Faith and hope are vnderunder the croſſe, and in the conflict. For it ſeemeth that they are but as ſmoking flaxe,Eſay. …2.3. which is ready by & by to be put out with a vehement winde. But the faithfull, who beleue in the middeſt of theſe aſſaultes and terrours, hoping againſt hope: that is to ſay, fighting through Faith in the promiſe as touching Chriſte, againſt the feeling of ſinne and of the wrath of God: doe afterwardes finde by experience, that this ſparke of Faith being very little (as it appeareth to naturall reaſon: for reaſon can ſcarſely feele it) is as a mighty fire, and ſwaloweth vp all our ſinnes and all terrours.
There is nothing more deare or precious in all the world to the true children of God,The treaſure of the Faithfull. then this doctrine. For they that vnderſtand this doctrine, doe know that wherof all the world is ignorant: namely that ſinne, death and all other miſeries, afflictions and calamities, as well corporall as ſpirituall, doe turne to the benefite and profit of the elect. Moreouer, they know that God is then moſt nere vntounto them, when he ſeemeth to be fartheſt of, and that he is then a moſt mercifull & louing Sauiour, when he ſemeth to be moſt angry, to afflict, & to deſtroy. Alſo they know that they hauehave an euerlaſtīg righteouſnes, which they wait for through hope, as a certaine and ſure poſſeſſion laid vp for them in heauen, euen when they feele the horrible terrours of ſinne and death: Moreouer that they are then Lordes of all things, when they are moſt deſtitute of all things, according to that ſaying: hauing nothing, and yet poſſeſſing all things. 2. Cor. 6.7.10.This ſayeth the Scripture, is to conceaue comfort through hope. But this cunning is not learned without great and often tentations.
Verſe. 6. For in Ieſus Chriſte neither circumciſion auaileth any thing, neither vncircumciſion, but Faith vvhichwhich vvorketh by louelove.
A true and a liuely Faith.That is to ſay, Faith which is not fained nor hypocritical, but true and liuely. This is that faith which exerciſeth & requireth good works through louelove. It is as much to ſay as: He that will be a true Chriſtian in deede, or one of Chriſtes kingdom, muſt be a true beleuer. Now, he beleueth not truely if workes of charitie folow not his Faith. So on both hands,Paul shutteth all hypocrites out of the church of God both on the right hand & on the left. as well on ye right hand as on ye left, he ſhutteth hypocrites out of Chriſtes kingdom. On the left hand he ſhutteth out the Iewes, and all ſuch as will worke their owne ſaluation, ſaying: In Chriſt neither circumciſion, that is to ſay: no works, no ſeruice, no worſhipping, no kinde of life in the world, but faith wtout any truſt in works or merites auaileth before God. On the right hand he ſhutteth out all ſlouthfull and idle perſons, which ſay: if faith iuſtifie without works, then let vsus worke nothing, but let vsus onelyonly beleue and doe what we liſt. Not ſo ye enemies of grace. Paule ſayeth otherwiſe. And although it be true that onelyonly faith iuſtifieth, yet he ſpeaketh here of Faith in an other reſpect, that is to ſay, that after it hath iuſtified, it is not idle, but occupied and exerciſed in working through louelove.The vvhole life of a Chriſtian. Paule therfore in this place ſetteth forth the whole life of a Chriſtian man, namely, that inwardly it conſiſteth in faith towards God, and outwardly in charitie and good works towardes our neighbour. So that a man is a perfect Chriſt an inwardly through faith before God, who hath no neede of our workes, and outwardly before men, to whom our Faith profiteth nothing, but our charitie or our works. Therfore when we hauehave heard or vnderſtād of this forme of Chriſtian life: to witte, that it is faith and charitie (as I hauehave ſayd), it is not yet declared what Faith or what charitie is: for this is an other queſtion. For as touching faith or the inward nature, force, and vſe of Faith, he hath ſpoken before. Where he ſhewed that it is our righteouſnes, or rather our iuſtification before God. Here he ioyneth it with charitie and workes, that is to ſay, he ſpeaketh of the externall office thereof, which is to ſtirre vsus vp to doe good workes, and to bring forth in vsus the frutes of charitie to the profite of our neighbour.
Verſe. 7. Ye did runne vvell: vvho did let you, that ye did not obey the truth?
Theſe are plaine wordes. Paule affirmeth that he teacheth them the truth, and the ſelfe ſame thing that he taught them before, and that they ranne well ſo long as they obeyed the truth, that is, they beleued and liued rightly: but now they did not ſo ſince they were miſled by the falſe apoſtles. Moreouer he vſeth here a new kinde of ſpeech in calling the Chriſtian life a courſe or a race. For among the Hebrues,The chriſtian life is a courſe or a race. to runne or to walke ſignifieth as much as to liue or to be conuerſant. The teachers doe runne when they teach purely, and the hearers or learners doe runne when they receaue the word with ioy, and when the frutes of the ſpirite doe folow. Which thing was done as long as Paule was preſent, as he witneſſed before in the third and fourth chap. And here he ſayeth: Ye did runne vvell: that is to ſay, all things went forward well and happely among you, ye liued very well, ye went on the right way to euerlaſting life, which the word of God promiſed you, &c.
Theſe wordes: Ye did runne vvell, containe in them a ſinguler comfort. This tentation oftentimes exerciſeth the godly, that their life ſeemeth vntounto them to be rather a certaine ſlow creeping, then a running. But if they abide in ſound doctrine and walke in the ſpirite, lette this nothing trouble them, thoughe their doings ſeeme to goe ſlowly forward, or rather to creepe. God iudgeth farre otherwiſe. For that which ſeemeth vntounto vsus to be very ſlow & ſcarſely to creepe,That vvhichwhich ſeemeth to vsus to creepe, runneth ſvviftly in Gods ſight. Math. 5.4. Luke. 6.21. Rom. 8.28. runneth ſwiftly in Gods ſight. Againe, that which is to vsus nothing els but ſorrow, mourning and death, is before God, ioy, mirth & true happines. Therfore Chriſt ſayth: Bleſſed are ye that mourne & vveepe for ye shal receaue cōfort: ye shall laugh. &c. All things ſhall turne to ye beſt to them which beleue in ye ſonne of God, be it ſorrow; or be it death it ſelfe. Therefore they be true runners in deede, and whatſoeuer they doe, it runneth well & goeth happely forward by ye furtherance of Gods ſpirite, which can not ſkill of ſlow procedings.
Verſe. 7. VVho did let you that you did not obey the truth?
They are hindred in this courſe which fall away from Faith and grace to the lawe and workes: as it hapned to the Galathians being miſled and ſeduced by the falſe apoſtles, whom he couertly reprehendeth with theſe wordes:Galath. 3.1. vvho did let you that ye did not obey the truth? In like maner he ſayd before in the third Chap. vvho hath bevvitched you, that ye should not obey the truth? And here Paule ſheweth by the way,Falſe doctrine bevvitcheth men. that men are ſo ſtrongly bewitched with falſe doctrine, that they embrace lies & hereſies in the ſted of the truth and ſpirituall doctrine. And on the other ſide they ſay and ſweare that ye ſound doctrine which before they loued, is erroneous, & that their errour is ſound doctrine, maintaining and defending the ſame with all their power. Euen ſo the falſe apoſtles brought the Galathians, which ranne well at the beginning, into this opinion, to beleue that they erred and went very ſlowly forward when Paule was their teacher. But afterwardes they being ſeduced by the falſe apoſtles and falling cleane away from the truth, were ſo ſtrongly bewitched with their falſe perſwaſion, that they thought them ſelues to be in an happie ſtate, and that they ranne very well. The ſame hapneth at this day to ſuch as are ſeduced by the Sectaries and fantaſticall ſpirits. Therfore I am wont to ſay,Falling in doctrine cometh of the Deuil. that falling in doctrine cometh not of man, but of the Deuil, and is moſt perillous: to witte, euen from the high heauen to the bottom of hell: For they that continue in errour, are ſo farre of from acknowledging their ſinne, that they maintaine the ſame to be high righteouſnes. Wherfore it is vnpoſſible for them to obtaine pardon.