Commentary on Galatians, Chapter 2 · Verse extract 16
Verſe. 16. Knovv that a man is not iuſtified by the vvorks of the lavv, but by the faith of Ieſus Chriſt.
The vvorke of the lavve.This clauſe the vvorke of the lavv, reacheth farre, and comprehē deth much. We take the worke of the law therefore generally for that which is contrary to grace. What ſo euer is not grace, is the law, whether it be Iudiciall, ceremoniall, or the ten commaundements. Wherfore if thou couldeſt doe the workes of the lawe according to this commaūdement: Thou shalt louelove the Lord thy God vvithall thy heart. &c. (which no mā yet euer did or could do) notwithſtanding thou ſhouldeſt not be iuſtified before God: for a man is not iuſtified by the workes of the law. But hereof we will ſpeake more largely hereafter.
The worke of the law then according to Paule, ſignifieth the worke of the whole law, whether it be ceremoniall or Moral. Now if ye worke of the morall law doe not iuſtifie, much leſſe doth circumciſion iuſtifie, which is a worke of the ceremonial law. Wherfore, when Paule ſayth, (as he oftentimes doth) that by the lavv, or by the vvorkes of the lavv (which are both one) a man is not iuſtified, he ſpeaketh generally of the whole law, ſetting the righteouſnes of faith againſt the righteouſnes of the whole law. For the righteouſnes of the law (ſayth he) a man is not pronounced righteous before God: but the righteouſnes of faith God imputeth freely through grace, for Chriſtes ſake. The lawe (no doubt), is holy, righteous and good, and conſequently the works of the law are holy, righteous, and good: yet notwithſtanding a man is not iuſtified therby before God.
Now,VVorks done before iuſtification, and after iuſtification. the works of the law may be done either before iuſtificatiō or after. There were many good men euen amōgſt the Paganes, as Xenophon, Ariſtides, Fabius, Cicero, Pomponius Atticus & others, which before iuſtification performed the deedes of the lawe, and did notable workes. Cicero ſuffered death valiantly in a good & a iuſt cauſe. Pomponius was a cōſtant man, & loued truth,Cicero Pomponius Atticus. for he neuer made lie him ſelf nor could ſuffer the ſame in any other. Now, conſtancie & truth are noble vertues & excellent works of the lawe, & yet were they not iuſtified therby. After iuſtification, Peter, Paule, & al other chriſtians hauehave done & do the works of the law, but yet are they not iuſtified therby. I knovv not my ſelfe giltie in anything (ſayth Paule) and yet am I not therby iuſtified. We ſee then that he ſpeaketh not of any part of the law,Paule intreateth of the vvhole lavve. but of the whole law, and all the workes thereof.
The Diuinitie of the Sophiſters, commonly called the Scholemen.
Wherfore the wicked & pernicious opinion of the Papiſts,The Papiſtes Diuinitie. is vtterly to be condemned, which do attribute the merite of grace & remiſſion of ſinnes to ye worke wrought. For they ſay yt a good worke before grace, is auaileable to obtaine grace of Congruence,Merite of Congruence. which they call meritum de Congruo, becauſe it is meete and conuenient that God ſhould reward ſuch a worke. But when grace is obtained, ye worke folowing deſerueth euerlaſtīg life of due det & worthines, which they cal meritum de Condigno. As for exāple: If a mā being in deadly ſin, wtout grace,Merite of duetie and vvorthines. do a good worke of his owne good naturall inclination: that is, if he ſay or heare a Maſſe, or geue almes, and ſuch like, this man of cōgruence deſerueth grace. When he hath thus obtained grace, he doth a worke which of worthines deſerueth euerlaſting life. For the firſt, god is no detter: but becauſe he is iuſt and good, it behoueth him to approue ſuch a good worke though it be done in deadly ſinne, & to geue grace for ſuch a ſeruice. But when grace is obtained, God is become a detter, and is conſtrained of right and duetie to geue eternal life. For now it is not onelyonly a worke of freewill done according to the ſubſtance, but alſo done in grace which maketh gratious, that is to ſay, in louelove.
This is the Diuinitie of the Antichriſtian kingdom. Which here I recite to the ende that the diſputation of Paule may be the better vnderſtand.The doctryne of the Papiſtes vvicked and blaſphemous againſt Chriſt and his righteouſnes. (For two contrary things being ſet together be the better knowen): and moreouer that all mē may ſee how farre from the truth theſe blinde guides and leaders of the blinde hauehave ſtrayed, and how by this wicked and blaſphemous doctrine they hauehave not onelyonly darkned, but taken away the Goſpell, and buried Chriſt vtterly. For if I being in deadly ſinne, can doe any litle worke which is not onelyonly acceptable in Gods ſight according to the ſubſtaunce, but alſo is able to deſerue grace of congruence: and when I hauehave receaued this grace, I may do workes according to grace, that is to ſay, according to louelove, and gette of right and duetie eternall life, what neede hauehave I now of the grace of God, forgeuenes of ſinnes, of the promiſe, and of the death and victorie of Chriſt? Chriſt is now to me in vaine and of none effect: For I hauehave freewill and power to doe good works, wherby I deſerue grace of congruence, and afterwards of duety, and by the worthines of my worke, eternall life.
Such monſtrous & horrible blaſphemies ſhould be ſet forth rather to the Turkes and Iewes, then to the church of Chriſt. And this plainly declareth that the Pope with his Biſhops, Doctors, prieſts, & with all his religious rable, had no knowledge or regard of holy matters: and that they were not careful for the health of the ſeely and miſerably ſcattered flocke. For if they had ſeene but through a cloud, what Paule calleth ſinne and what he calleth grace, they would neuer hauehave compelled the people to beleue ſuch abhominations & execrable lies as they hauehave done.VVhat the Papiſtes call deadly ſinne. By deadly ſinne they vnderſtoode onelyonly the externall worke committed againſt the law, as murther, theft, and ſuch like. They could not ſee that ignoraunce, hatred, and contempt of God in the heart, ingratitude, murmuring againſt God, and reſiſting the will of God, are alſo deadly ſinne: and that the fleſh can not thinke, ſpeake, or do any thing, but that which is deueliſh and altogether againſt God. If they had ſeene theſe miſcheefes faſt rooted in the nature of man, they would neuer hauehave deuiſed ſuch impudent and execrable dreames touching the deſert of congruence and worthines.
A deſcription of a deadly or mortall ſinner.Wherefore we muſt properly and plainly define what a wicked man or a deadly ſinner is. He is ſuch a holy and bloudy hypocrite as Paule was whē he went to Damaſcus to perſecute Ieſus of Nazareth, to aboliſh the doctrine of the goſpel, to murther ye faithful, & vtterly to ouerthrow the church of Chriſt. And who will not ſay but yt theſe were horrible ſinnes? Yet could not Paule ſee them. For he was ſo blinded with a peruerſe zeale of God, that he thought theſe abhominatiōs to be perfect righteouſnes and high ſeruice vntounto God: and ſhall we ſay that ſuch as defend theſe horrible ſinnes to be perfect righteouſnes, doe deſerue grace?
Wherfore with Paule we vtterly deny the merite of congruence & worthines, and affirme that theſe ſpeculatiōs are nothing elſe but mere deceites of Satan, which were neuer done in dede, nor notified by any examples.Deſert of congruence and vvorthines a vaine and folish toy. For God neuer gaue to any man grace and euerlaſting life for the merite of congruence or worthines. Theſe diſputatiōs therfore of the Scholemen touching the merite of congruence & worthines, are nothing elſe but vaine toyes & dreames of idle braines, to no other end and purpoſe but to draw men from the true worſhip of God.The ground of the vvhole Popedom. And herevpon is the whole papacie grounded. For there is no religious perſon, but he hath this imagination: I am able by the obſeruation of my holy order to deſerue grace of congruence: and by the workes which I doe after that I hauehave receiued this grace, I am able to heape vp ſuch treaſure of merite, as ſhall not onelyonly be ſufficient for me to obtaine eternall life, but alſo to geue or ſell vntounto others. Thus hauehave all the religious orders taught, and thus hauehave they liued. And to defend this horrible blaſphemie againſt Chriſt, the Papiſts doe at this day attempt againſt vsus what they can. And there is not one of them all, but the more holy hypocrite and meritemunger he is, the more cruell and deadly enemy he is to the Goſpell of Chriſt.
The true vvay to Chriſtianitie.
Now, the true way to Chriſtianitie is this,The firſt poynt of true Chriſtianitie is, that a man do acknovvledge himſelfe to be a ſinner. that a man aboue al things doe acknowledge him ſelfe to be a ſinner by the lawe, and that it is impoſſible for him to doe any good worke. For the lawe ſayth: Thou art an euill tree, and therefore all that thou thinkeſt, ſpeakeſt, or doeſt, is againſt God. Thou canſt not therefore deſerue grace by thy workes. Which if thou goe about to doe, thou committeſt yet a more greeuous offence: For ſince thou art an euill tree,Math. 7.1…. thou canſt not but bring forth euill frutes, that is to ſay, ſinnes: For vvhat ſo euer is not of Faith, Rom. 14.23.is ſinne. Wherfore he that would deſerue grace by workes going before Faith, goeth about to pleaſe God with ſinnes, which is nothing elſe but to heape ſinne vponupon ſinne, to mocke God, and to prouoke his wrath. When a man is thus inſtructed by the law, then is he terrified & humbled, then he ſeeth in deede the greatnes of his ſinne, and can not finde in him ſelfe one iote of the louelove of God: therefore he iuſtifieth God in his word, and confeſſeth that he is giltie of death and eternall damnation. The firſt part then of Chriſtianitie is the preaching of repentance, and the knowledge of our ſelues.
The ſecond part, is to beleue the forgeuenes of our ſinnes. Iohn. 3.17.The ſecond part is: If thou wilt be ſaued, thou maiſt not ſeeke ſaluation by works, for God hath ſent his onelyonly begotten ſonne into the world, that we might liue through him. He was crucified and died for thee, and offred vp thy ſinnes in his owne body. Here is no congruence or worke done before grace, but wrath, ſinne, terrour and death. Wherfore the lawe doth nothing elſe but vtter ſinne,The office of the lavve. terrifie and humble, and by this meanes prepareth vsus to iuſtification, and driueth vsus to Chriſt. For God hath reueled vntounto vsus by his word, that he will be vntounto vsus a merciful father, & without our deſertes (ſeing we can deſerue nothing) wil freely geue vntounto vsus remiſſion of ſinnes, righteouſnes, & life euerlaſting for Chriſt his ſonnes ſake. For God geueth his gifts freely vntounto all, and yt is the praiſe & glory of his diuinitie. But the Iuſticiaries will not receaue grace & euerlaſting life of him freely,Meritmōgers take from God the glory of his Godhead. but wil deſerue the ſame by their workes. For this cauſe they would vtterly take from him the glory of his Diuinitie. To the ende therfore that he may maintaine and defend the ſame, he is cōpelled to ſend his law before, which as a lightning and thundring from heauen, may bruſe and breake thoſe hard rockes.
This briefly is our doctrine as touching Chriſtian righteouſnes, againſt the abominations and monſtrous dreames of the Papiſts concerning the merite of congruence and worthines,The vanitie of the Papiſtes in that foolish diſtinction of congrunuum & condig…m. or workes before and after grace. For a ſort of idle monks (which neuer had any regard of God or his glory, nor of the health of their owne ſoules: which were neuer exerciſed with any tentations, neuer had any true feling of ſinne, or of the terrour of death) hauehave forged theſe vaine toyes & blaſphemies of their owne braine, and therefore they know not what they ſay, or what they teach. Moreouer, they can ſhew no example of any worke done either before or after grace that could iuſtifie before God. Wherfore theſe are nothing elſe but vaine fables and lies whereby the Papiſts deceaue both them ſelues and other. For Paule here plainly affirmeth, that a man is not iuſtified by the works of the lawe, either going before grace (wherof he here ſpeaketh) or comming after. You ſee then that Chriſtian righteouſnes is not ſuch an eſſentiall qualitie engrafted in the nature of man, as the Scholemen doe imagine when they ſay:
The Diuinitie of the Schole men.
When a man doth any good worke, God accepteth it, and for that good worke he poureth into him charitie. This infuſed charitie (ſay they) is a qualitie grafted in the heart,VVhat the Papiſtes call formall righteouſnes. and this they call formall righteouſnes (which maner of ſpeaking it is expedient for you to know:) and they cā abide nothing leſſe then to heare yt this qualitie furniſhing the ſoule as whitenes doth the wal, ſhould not be coūted righteouſnes.The Papiſtes take their formall righteouſnes, vvhichwhich they call charitie, to be that grace vvherby vve are made acceptable vntounto God. They can clime no higher then to this cogitatiō of mans reaſon: yt man is righteous hy his owne formall righteouſnes, which is grace making him acceptable vntounto God, that is to ſay, louelove or charitie. So to this qualitie cleauing vntounto the ſoule, that is to wit, charitie (which is a worke after the law, for the law ſayth: Thou shalt louelove the Lord thy God. &c.) they attribute formall righteouſnes, and they ſay that this righteouſnes is worthy of euerlaſting life, and he that hath it, is formally righteous: and moreouer he is effectually or actually righteous, becauſe he now doth good workes, wherevnto euerlaſting life is due. This is the opinion of the Scholemen, yea euen of the beſt among them.
Some other there be which are not ſo good, as Scotus and Occam, Scotus.which ſayd that for the obtaining of the grace of God,Occam. this charity infuſed or geuen of God, is not neceſſary:The pernicious opinion of the Papiſtes. Iohn. 17.1. but that a man euen by his owne naturall ſtrength may procure this charitie aboue all things. For ſo reaſoneth Scotus: If a man may louelove a creature, a yong man a maiden, a couetous man money, which are the leſſe good, he may alſo louelove God which is the greater good. If he hauehave a louelove of ye creature through his naturall ſtrength, much more hath he a louelove of the creator. With this argument were all the Sophiſters conuicted, and none of them all was able to ſoile it. Notwithſtanding thus they replie.
The ſcripture compelleth vsus to cōfeſſe (ſay they) that God, beſides that naturall louelove and charitie which is engrafted in vsus,The doctrine of the Sophiſters. (wherwith alone he is not contented) requireth alſo charitie which he him ſelfe geueth. And heereby they accuſe God as a tyranne and a cruell exactor, who is not content that we kepe and fulfil his law, but aboue the law, which we are of our ſelues able to fulfill, requireth alſo that we ſhould accompliſhe it with other circumſtaunce and furniture, as apparell to the ſame. As if a Miſtres ſhould not be contented that her Cooke had dreſſed her meate excellently well, but ſhould chide her for that ſhe did not prepare the ſame, being decked wt precious apparel & hauing a croune of gold vponupon her head. What a miſtres were this, who beſides that which her Cooke was onelyonly bound to doe and alſo exactly performed, would require moreouer precious apparell or a croune of gold which ſhe could not hauehave? Euen ſo, what a one ſhould God be if he ſhould require his lawe to be fulfilled of vsus (which otherwiſe by our owne naturall ſtrength we obſerue and fulfill) with ſuch furniture as we can not hauehave?
But here leſt they ſhould ſeeme to aduouch contrary things, they make a diſtinction, and ſay that the law is fulfilled two maner of waies: firſt according to the ſubſtance of the deede,The lavv fulfilled tvvo maner of vvaies, ſay the Papiſtes, according to the ſubſtance of the deede, and according to the intent or purpoſe of the Commaū der. and ſecondly according to the minde of the commaunder. According to the ſubſtance of the deede (ſay they) we may fulfil al things which the law commaūdeth, but not according to the meaning of the Commaunder, which is, that God is not contented that thou haſt done all things which are commaunded in the law, although he can require no more of thee: but he yet further requireth, that thou ſhouldeſt fulfill the law in charitie: not that charitie which thou haſt by nature, but that which is aboue nature and heauēly, which he himſelfe geueth. And what is this els but to make of God a tyranne and a tormentor, which requireth of vsus that we are not able to performe. And it is in a maner as much as if they ſhould ſay that the fault is not in vsus if we be damned, but in God, which with this circumſtance requireth his law to be accompliſhed of vsus.
Theſe things I doe the more diligently repete, that you may ſee how farre they hauehave wādred from the true ſenſe of the ſcripture, which hauehave ſayd that we by our owne naturall ſtrength may louelove God aboue all things, or at leaſt, by ye worke wrought we may deſerue euerlaſting life. And becauſe God is not contente that we fulfill the law according to the ſubſtance of the deede, but will hauehave vsus alſo to fulfill the ſame according to the meaning of the Commaunder: therefore the ſcripture further compelleth vsus to hauehave a qualitie aboue nature poured into vsus from aboue, and that is charitie which they call formall righteouſnes adorning and bewtifying faith, being alſo the cauſe that faith iuſtifieth vsus. So faith is the body, and the ſhell: charitie the life, the kernell, the forme and furniture. Theſe are the dreames of the Scholemen.
True Chriſtian faith.But we in the ſteede of this charitie do place faith, and we ſay that faith apprehendeth Ieſus Chriſt, who is the forme which adorneth & furniſheth faith, as the colour adorneth and bewtifieth the wall. Chriſtian faith thē is not an idle qualitie or empty huſke in the heart, which may be in deadly ſinne (as they ſay) vntill charitie come and quicken it: but if it be true faith, it is a ſure truſt and confidence of the heart, and a firme conſent wherby Chriſt is apprehended: So that Chriſt is the obiect of faith, yea rather euen in faith Chriſt himſelfe is preſent.Chriſt is the obiect vvhichwhich faith beholdeth and looketh vponupon. Faith therefore is a certaine obſcure knowledge, or rather darkenes which ſeeth nothing, and yet Chriſt apprehended by faith ſitteth in this darknes: like as God in Sinai and in the temple ſatte in the middeſt of darknes.Exod. 19.9. 1. Reg. 8.10. Formall righteouſnes. Wherfore our formall righteouſnes is not charitie furniſhing and beutifying faith, but it is faith it ſelf which is as it were a certain cloud in our harts: that is to ſay, a ſtedfaſt truſt & affiance in the thing which we ſee not, which is Chriſt: who although he be not ſeene at all, yet is he preſent.
Faith therefore iuſtifieth becauſe it apprehendeth and poſſeſſeth this treaſure, euen Chriſt preſent. But this preſence cā not be comprehended of vsus, becauſe it is in darknes, as I hauehave ſaid. Wherfore, wher aſſured truſt and affiance of the heart is, there Chriſt is preſent, yea euen in the cloud and obſcuritie of faith. And this is that formall righteouſnes, whereby a man is iuſtified, and not by charitie, as the popiſh Scholemen do affirme.
To conclude, like as the Scholemen ſay that charity furniſheth and adorneth faith: ſo do we ſay that it is Chriſt ye furniſheth and adorneth faith, or rather that he is the very forme & perfection of faith. Wherefore Chriſt apprehended by faith and dwelling in ye heart, is true chriſtian righteouſnes, for the which God counteth vsus righteous and geueth vsus eternall life. Here is vndoubtedly no worke of the lawe, no ſuch charitie or louelove as the Sophiſters dreame of: but a farre other maner of righteouſnes, and a certaine new world beyond and aboue the lawe: For Chriſt or faith is not the law nor worke of the law. But concernīg this matter, which the Scholemen neither well vnderſtood nor taught, we entende to ſpeake more largely hereafter. Now it ſhall be enough that we hauehave ſhewed that Paule ſpeaketh not here onelyonly of the ceremonial law, but of the whole law.
The true rule of Chriſtianitie.
Contrary to theſe vaine trifles and doting dreames (as we hauehave alſo noted before) we teach faith, and geue a true rule of Chriſtianitie in this ſorte: Firſt that a man muſt be taught by the lawe to knowe him ſelfe, that ſo he may learne to ſay with the Prophet: All hauehave ſinned and hauehave neede of the glory of God. Rom. 3.15. Pſal. 14.1. Pſal. 53.4. Pſal. 51.4.Alſo, there is not one righteous, no not one: Not one that vnderſtandeth, not one that ſeeketh after God: All hauehave gone aſtray. Alſo, againſt thee onelyonly hauehave I ſinned. Thus we by a contrary way, do driue men from the merite of congruence and worthines. Now, when a man is humbled by the law and brought to the knowledge of himſelfe, then followeth true repentance (for true repentance beginneth at the feare & iudgement of God) and he ſeeth himſelfe to be ſo great a ſinner, that he can finde no meanes how he may be deliuered from his ſinne by his owne ſtrength,Rom. 7.14. works, or merits. Then he perceaueth wel what Paule meaneth when he ſaith, that man is the ſeruaunt and bondſlaue of ſinne. Rom. 11.32. Rom. 3.19.Alſo, that God hath shut vp all vnderunder ſinne: & that the whole world is gilty before god &c. Then he ſeeth that all the diuinitie of the Scholemen touching the merite of congruence and worthines, is nothing els but meere fooliſhnes, and that by this meanes the whole Papacye falleth to ruine.
Here then he beginneth to ſigh, and ſaith in this wiſe: Who then can geue ſuccour? For he being thus terrified with the law, vtterly deſpaireth of his owne ſtrength:The .…. parte of the Goſpell. he loketh about, and ſigheth for the helpe of a Mediatour and Sauiour. Here then cometh in good time the holeſome word of the Goſpell,Mat. 9.1. and ſaith: Sonne, thy ſinnes are forgeuen the. Beleue in Chriſt Ieſus crucified for thy ſinnes. If thou feele thy ſinnes and the burthen therof, looke not vponupon them in thy ſelfe, but remember that they are tranſlated and laid vponupon Chriſt,Eſai. 53.4. 1. Pet. 2.24. whoſe ſtripes hauehave made thee whole.
This is the beginning of health and ſaluation. By this meanes we are deliuered frō ſinne, iuſtified, & made inheritours of euerlaſting life: not for our owne works and deſerts, but for our faith, wherby we lay hold vponupon Chriſt. Wherfore we alſo doe acknowledge a qualitie and a formall righteouſnes in the heart: not charitie (as the Scholemen doe) but faith, and yet ſo notwithſtanding that the heart do behold nothing, apprehend nothing but Chriſt the Sauiour. And here it is neceſſary that you know the true definition of Chriſt. The Scholemen being vtterly ignorant hereof, hauehave made Chriſt a iudge and a tormentor, deuiſing this fond fantaſie concerning ye merite of congruence & worthines.
Chriſt is no lavvgeuer.But Chriſt, according to his true definition, is no lawgiuer, but he is a forgiuer of ſinnes and a Sauiour. This doth faith apprehend and vndoubtedly beleue, that he hath wrought works and merits of congruence and worthines before and after grace abundantly. For he might hauehave ſatiſfied for all the ſinnes of the world by one onelyonly droppe of his bloud.Verſe. 12. But now he hath ſhed it plentifully and hath ſatiſfied abundantly. Ebr. 9. By his ovvne bloud hath he entred into the holy place once for all, and obtained eternal redemption for vsus. Alſo Rom. 3. Verſe. 24.25.And vve are iuſtified freely by his grace through the redemption that is in Chriſt Ieſus, vvhom God hath ſet forth to be a reconciliation vntounto vsus through faith in his bloud. Wherfore it is a greate matter to lay hold vponupon Chriſt by faith bearing the ſinnes of the world.Rom. 3.25. Rom. 4.3. And this faith alone is counted for righteouſnes, as the Apoſtle teacheth in the third and fourth Chapters to the Romaines.
Here is to be noted that theſe three things, faith, Chriſt,Chriſt. Faith. Imputation. acceptation or imputation muſt be ioyned togither. Faith taketh hold of Chriſt and hath him preſent, and holdeth him incloſed as the ring doth the precious ſtone. And who ſo euer ſhalbe found hauing this confidence in Chriſt apprehended in the hart, him will God account for righteous. This is the meane and this is the merite wherby we attaine the remiſſion of ſinnes and righteouſnes. Becauſe thou beleueſt in me, ſaith God, and thy faith layeth hold vponupon Chriſt whom I hauehave freely geuen vntounto thee that he might be thy Mediatour and high Prieſt, Ebr. 4.therefore be thou iuſtified and righteous. Wherefore God doth accept or accoūt vsus as righteous, onelyonly for our faith in Chriſt.
And this acceptation or imputation is very neceſſary: Firſt becauſe we are not yet perfectly righteous,Acceptation neceſſary. but whiles we remaine in this life, ſinne dwelleth ſtill in our fleſh: and this remnant of ſinne God purgeth in vsus. Moreouer we are ſometimes lefte of the holy Ghoſt and fall into ſinnes, as did Peter, Dauid and other holy men. Notwithſtanding we hauehave alwaies recourſe to this article:They that beleue in Chriſt shall not be charged vvith their ſinnes. Pſal. 32. Rom. 4.21. That our ſinnes are couered, and that God will not lay them to our charge. Pſal. 32. and Rom. 4. Not that ſinne is not in vsus (as the Sophiſters hauehave taught, ſaying that we muſt be alwaies working well vntill we feele that there is no gilt of ſinne remaining in vsus): yea ſinne is in deede alwaies in vsus, and the godly doe feele it: but it is couered and is not imputed vntounto vsus of God for Chriſtes ſake: whom becauſe we doe apprehend by Faith, all our ſinnes are now no ſinnes. But where Chriſt and faith be not, there is no remiſſion or couering of ſinnes, but mere imputation of ſinnes and condemnation. Thus will God glorifie his ſonne,Io. 17.…. and will be glorified him ſelfe in vsus through him.
When we hauehave thus taught faith in Chriſt, then do we teach alſo good works.The doctrine of good vvorkes to be taught after the doctrine of faith. Becauſe thou haſt laid hold vponupon Chriſt by faith, through whom thou art made righteouſnes, begin now to worke well. LoueLove God and thy neighbour: call vponupon God, geue thanks vntounto him, praiſe him, confeſſe him. Theſe are good workes in dede, which flowe out of this faith and this chearefulnes conceaued in the heart for that we hauehave remiſſion of ſinnes freely by Chriſt.
The Croſſe.Now, what croſſe or afflictiōs ſo euer do afterwardes enſue, they are eaſily borne, and chearfully ſuffered. For the yoke that Chriſt layeth vponupon vsus, Math. 11.30.is ſvvete, and his burden is eaſie. When ſinne is pardoned and the conſcience deliuered from the burden and ſting of ſinne, then may a Chriſtian beare all things eaſily. Becauſe he feeleth all things within ſweete and comfortable, therfore he doth and ſuffreth all things willingly. But when a man walketh in his owne righteouſnes, what ſo euer he doth is greeuous and tedious vntounto him, becauſe he doth it vnwillingly.
We therfore doe make this definition of a Chriſtian man: that he is a right chriſtian to whom God imputeth not his ſinne,VVho is a right Chriſtiā. through faith in Chriſt. This doctrine bringeth great conſolation to poore afflicted conſciences in ſerious and inward terrours. It is not without good cauſe therefore that we doe ſo often repete and beat into your mindes the forgeuenes of ſinnes, and imputation of righteouſnes for Chriſtes ſake:A Chriſtian man hath nothing to doe vvith the lavve. alſo that a Chriſtian hath nothing to doe with the law and ſinne, ſpecially in the time of tentation. For in that he is a Chriſtian, he is aboue the law and ſinne. For he hath Chriſt the Lord of the law preſent and incloſed in his heart (as we hauehave ſaid) euen as a ring hath a Iewel or precious ſtone incloſed in it. Therefore when the lawe accuſeth and ſinne terrifieth him, he looketh vponupon Chriſt, and when he hath apprehended him by faith, he hath preſent with him the conquerour of the law, ſinne, death, and the deuill: who raigneth and ruleth ouer them, ſo that they can not hurt him. Wherfore a Chriſtian man, if ye define him rightly, is free from all lawes, and is not ſubiect vntounto any creature, either within or without: In that he is a Chriſtian (I ſay) and not in that he is a man or a woman, that is to ſay, in that he hath his conſcience adorned and bewtified with this faith, with this great and ineſtimable treaſure,1. Cor. 9.15. or as (Paule ſaith) this vnſpeakeable gifte: which can not be magnified and praiſed enough, for it maketh vsus the children and heires of God. And by this meanes a Chriſtian is greater then the whole world. For he hath ſuch a gifte, ſuch a treaſure in his heart that although it ſeemeth to be but litle, yet notwithſtanding the ſmalnes therof is greater then heauen and earth: for Chriſt which is this gift and this treaſure is greater then all things.
Whiles this doctrine pacifying and quieting the conſcience abideth ſound and vncorrupt, Chriſtians are made iudges ouer all kindes of doctrine, and are Lords ouer the lawes of the whole world.Chriſtians are Iudges of all kindes of doctryne. Then cā they certainly iudge that the Turke with his Alcoran is damned becauſe he goeth not the right way, that is, he acknowledgeth not himſelfe to be miſerable and damnable, nor apprehendeth Chriſt by faith, for whoſe ſake he might be aſſured that his ſinnes are pardoned. In like maner they boldly pronoūce ſentence againſt the Pope,The doctrine of the Pope. that he is condemned with all his kingdome, becauſe he ſo walketh and ſo teacheth (with all his religious rable of Sophiſters and Scholemē), that by the merite of congruence we muſt come to grace, & that afterwards by the merite of worthines we are receaued into heauen. Here ſayth the Chriſtian, this is not the right way to iuſtifie vsus, neither doth this way leade vsus to heauen. For I can not (ſaith he) by my works going before grace, deſerue grace, nor by my works following grace deſerue eternall life: But to him that beleueth, ſinne is pardoned and righteouſnes imputed. This truſt and this confidence maketh him the childe of God and heire of his kingdome: For in hope he poſſeſſeth already euerlaſting life aſſured vntounto him by promiſe. Through faith in Chriſt therefore all things are geuen vntounto vsus, grace, peace, forgeuenes of ſinnes, ſaluation and euerlaſting life, and not for the merite of congruence and worthines.
Wherefore this doctrine of the Scholemen, with their ceremonies, Maſſes, & infinite foundations of the Papiſticall kingdome, are moſt abhominable blaſphemies againſt God, ſacrileges and plaine denials of Chriſt, as Peter hath foretold in theſe words. Ther shalbe (ſaith he) falſe teachers among you vvhichwhich shall priuely bring in damnable hereſies, denying the Lord that hath bought them &c. 2. Pet. ….….As though he would ſay: the Lord hath redemed and bought vsus with his bloud, that he might iuſtifie and ſaue vsus: this is the way of righteouſnes and ſaluation. But there ſhall come falſe teachers, which denying the Lord, ſhall blaſpheme the way of truth, of righteouſnes and ſaluation: they ſhall finde out new waies of falſehode and deſtruction,The Papacie liuely painted out. and many ſhall follow their perdiction. Peter throughout this whole chapter moſt liuely painteth out the Papacie, which neglecting and deſpiſing the Goſpell and faith in Chriſt, hath taught the workes and traditions of men: as the merite of congruence & worthines, ye difference of daies, meates, vowes, inuocation of Saincts, pilgrimages, purgatory & ſuch like. In theſe fantaſticall opinions the Papiſtes are ſo nuſled, that it is impoſſible for them to vnderſtand one ſyllable of ye goſpel, of faith, or of Chriſt.
And this the thing it ſelfe doth well declare. For they take that priuiledge vntounto them ſelues which belongeth vntounto Chriſt alone. He onelyonly forgeueth ſinnes, he onelyonly geueth righteouſnes and euerlaſting life: and they moſt impudently and wickedly doe vaunte that they are able to obtaine theſe things by their owne merits and worthines before and after grace. Peter and the other Apoſtles call theſe damnable hereſies and ſects of perdition. For by theſe meanes they deny Chriſt, treade his bloud vnderunder their feete, blaſpheme the holy Ghoſt, and deſpiſe the grace of God.Papiſticall Idolatrie. Wherefore no man can ſufficiently conceaue how horrible the idolatry of the Papiſtes is. As ineſtimable as the gifte is which is offered vntounto vsus by Chriſt: euen ſo and no leſſe abhominable are theſe prophanations of the Papiſtes. They ought not then to be lightly eſteemed or forgotten: but diligently wayed & conſidered. And this maketh alſo very much for the amplifying of ye grace of God and benefite of Chriſt, as by the contrarye. For the more we know the prophanation of the papiſticall Maſſe, ſo much the more we doe abhorre and deteſt the ſame, and embrace the true vſe of the holy communion,The true vſe of the Communion taken avvay by the Pope. which the Pope hath taken away, and hath made marchandiſe of it, yt being bought for money, it might profite others. For he ſaith yt the Maſſing prieſt, an apoſtata, denying Chriſt & blaſphemīg the holy Ghoſt, ſtanding at ye aultar doth a good work, not only for him ſelfe, but alſo for others both quicke & deade, and for the whole church, and that onelyonly by the worke wrought, and by none other meanes.
Wherefore euen by this we may plainely ſee the ineſtimable pacience of God, in that he hath not long agoe deſtroyed the whole Papacy and conſumed it with fire and brimſtone, as he did Sodome and Gomorre. But now theſe ioly felowes goe about, not onelyonly to couer, but highly to aduance their impietie and filthines. This we may in no caſe diſſemble. We muſt therefore with all diligence ſet forth the article of iuſtification, that the ſame, as a moſt cleare Sunne, may bring to light the darknes of their hypocriſie, and may diſcouer their filthines and ſhame. For this cauſe we doe ſo often repete and ſo earneſtly ſet forth ye righteouſnes of faith, that the aduerſaries may be confounded and this article eſtabliſhed & cōfirmed in our hearts. And this is a moſt neceſſary thing: for if we once loſe this Sunne, we fal againe into our former darknes. And moſt horrible it is yt the Pope ſhould euer be able to bring this to paſſe in the church, that Chriſt ſhould be denyed, troden vnderunder foote,The horrible abuſe of the goſpell, and Sacraments in the Popedome. ſpitte vponupon, blaſphemed, yea and that euen by the Goſpell and ſacraments: which he hath ſo darkned and turned into ſuch an horrible abuſe, that he hath made them to ſerue him againſt Chriſt, to ſet vp and ſtabliſh his deteſtable abhominations. O deepe darkenes, O horrible wrath of God.