Wherefore this doctrine of the schoolmen, with their ceremonies, masses, and infinite foundation of the papistical kingdom, are most abominable blasphemies against God, sacrileges and plain denials of Christ, as Peter hath foretold in these words: "There shall be," &c. (2 Pet. ii. 1.) As though he would say: the Lord hath redeemed and bought us with his blood, that he might justify and save us; this is the way of righteousness and salvation. But there shall come false teachers, which denying the Lord, shall blaspheme the way of truth, of righteousness, and salvation; they shall find out new ways of falsehood and destruction, and many shall follow their damnable ways. Peter, throughout this whole chapter, most lively painteth out the Papacy, which, neglecting and despising the gospel of faith in Christ, hath taught the works and traditions of men; as the merit of congruence and worthiness, the difference of days, meats, vows, invocation of saints, pilgrimages, purgatory, and such like. In these fantastical opinions the Papists are so nusled, that it is impossible for them to understand one syllable of the gospel, of faith, or of Christ.

And this the thing itself doth well declare. For they take that privilege unto themselves which belongeth unto Christ alone. He only forgiveth sins, he only giveth righteousness and everlasting life. And they most impudently and wickedly do vaunt that they are able to obtain these things by their own merits and worthiness before and after grace. This, saith Peter and the other apostles, is to bring in damnable heresies and sects of perdition. For by these means they deny Christ, tread his blood under their feet, blaspheme the Holy Ghost, and despise the grace of God. Wherefore no man can sufficiently conceive how horrible the idolatry of the Papists is. As inestimable as the gift is which is offered unto us by Christ, even so and no less abominable are these profanations of the Papists. Wherefore they ought not to be lightly esteemed or forgotten, but diligently weighed and considered. And this maketh very much also for the amplifying of the grace of God, and benefit of Christ, as by the contrary. For the more we know the profanation of the papistical mass, so much the more we abhor and detest the same, and embrace the true use of the holy communion, which the Pope hath taken away, and hath made merchandise thereof, that being bought for money, it might profit others. For he saith, that the massing priest, an apostate, denying Christ and blaspheming the Holy Ghost, standing at the altar, doth a good work, not only for himself, but also for others, both quick and dead, and for the whole church, and that only by the work wrought, and by no other means.

Wherefore even by this we may plainly see the inestimable patience of God, in that he hath not long ago destroyed the whole papacy, and consumed it with fire and brimstone, as he did Sodom and Gomorrah. But now these jolly fellows go about,

not only to cover, but highly to advance their impiety and filthiness. This we may in no case dissemble. We must therefore with all diligence set forth the article of justification, that, as a most clear sun, it may bring to light the darkness of their hypocrisy, and discover their filthiness and shame. For this cause we do so often repeat, and so earnestly set forth the righteousness of faith, that the adversaries may be confounded, and this article established and confirmed in our hearts. And this is a most necessary thing; for if we once lose this sun, we fall again into our former darkness. And most horrible it is, that the Pope should ever be able to bring this to pass in the church, that Christ should be denied, trodden under foot, spit upon, blasphemed, yea, and that even by the gospel and sacraments; which he hath so darkened, and turned into such horrible abuse, that he hath made them to serve him against Christ, for the establishing and confirming of his detestable abominations. O deep darkness! O horrible wrath of God!

VERSE 16. Even we, I say, have believed in Jesus Christ, that we might be justified.

This is the true mean of becoming a Christian, even to be justified by faith in Jesus Christ, and not by the works of the law. Here we must stand, not upon the wicked gloss of the schoolmen, which say, that faith then justifieth, when charity and good works are joined withal. With this pestilent gloss the sophisters have darkened and corrupted this, and other like sentences in Paul, wherein he manifestly attributeth justification to faith only in Christ. But when a man heareth that he ought to believe in Christ, and yet notwithstanding faith justifieth not except it be formed and furnished with charity, by-and-by he falleth from faith, and thus he thinketh: If faith without charity justifieth not, then is faith in vain and unprofitable, and charity alone justifieth; for except faith be formed with charity, it is nothing.

And to confirm this pernicious and pestilent gloss, the adversaries do allege this place, (1 Cor. xiii. 1.) "Though I speak with the tongues of men and angels, and have no love, I am nothing." And this place is their brazen wall. But they are men without understanding, and therefore they can see or understand nothing in Paul: and by this false interpretation, they have not only perverted the words of Paul, but have also denied Christ, and buried all his benefits. Wherefore we must avoid this gloss as a most deadly and devilish poison, and conclude with Paul, "that we are justified, not by faith furnished with charity, but by faith only, and alone."

We grant that we must teach also good works and charity, but it must be done in time and place, that is to say, when the question is concerning works, and toucheth not this article of justification. But here the question is, By what means we are

justified, and attain eternal life? To this we answer, with Paul, that by faith only in Christ we are pronounced righteous, and not by the works of the law or charity:" not because we reject good works, but for that we will not suffer ourselves to be removed from this anchor-hold of our salvation, which Satan most desireth. Wherefore, since we are now in the matter of justification, we reject and condemn all good works; for this place will admit no disputation of good works. In this matter therefore we do generally cut off all laws, and all the works of the law.

But the law is good, just, and holy. True, it is. But when we are in the matter of justification, there is no time or place to speak of the law: but the question is, what Christ is, and what benefit he hath brought unto us. Christ is not the law; he is not my work, or the work of the law; he is not my charity, my obedience, my poverty; but he is the lord of life and death, a mediator, a saviour, a redeemer of those that are under the law and sin. In him we are by faith, and he in us. The bridegroom must be alone with the bride in his secret chamber, all the servants and family being put apart. But afterwards, when the door is open, and he cometh forth, then let the servants and handmaidens return, to minister unto them: then let charity do her office, and let good works be done.

We must learn therefore to discern all laws, yea, even the law of God, and all works, from the promise of the gospel, and from faith, that we may define Christ rightly. For Christ is no law, and therefore he is no exactor of the law and works, "but he is the Lamb of God, that taketh away the sins of the world," (John i. 29.) This doth faith alone lay hold of, and not charity, which notwithstanding, as a certain thankfulness, must follow faith. Wherefore victory over sin and death, salvation and everlasting life, came not by the law, nor by the works of the law, nor yet by the power of free-will, but by the Lord Jesus Christ only and alone.

VERSE 16. That we might be justified by faith in Christ, and not by the works of the law.

Paul speaketh not here of the ceremonial law only, as before we have said, but of the whole law; for the ceremonial law was as well the law of God, as the moral law. As for example, circumcision, the institution of the priesthood, the service and ceremonies of the temple, were as well commanded of God, as the ten commandments. Moreover, when Abraham was commanded to offer up his son Isaac in sacrifice, it was a law. This work of Abraham pleased God no less than other works of the ceremonial law did, and yet was he not justified by this work, but by faith; for the scripture saith: "Abraham believed God, and it was counted to him for righteousness." (Gen. xv. 6. Rom. iv. 3)

But since the revealing of Christ, say they, the ceremonial law

killeth and bringeth to death. Yea, so doth the law of the ten commandments also, without faith in Christ. Moreover, there may no law be suffered to reign in the conscience, but only the law of the spirit and life, whereby we are made free in Christ from the law of the letter and of death, from the works thereof, and from all sins: not because the law is evil, but for that it is not able to justify us: for it hath a plain contrary effect and working. It is a high and an excellent matter to be at peace with God, and therefore, in this case, we have need of a far other mediator than Moses or the law. Here we must be nothing at all, but only receive the treasure, which is Christ, and apprehend him in our hearts by faith, although we feel ourselves to be never so full of sin. These words therefore of the apostle: "That we might be justified by faith, and not by the works of the law," are very effectual, and not in vain or unprofitable, as the schoolmen think, and therefore they pass them over so lightly.

Hitherto ye have heard the words of Paul which he spake unto Peter; wherein he hath briefly comprised the principal article of all Christian doctrine, which maketh true Christians indeed. Now he turneth to the Galatians, to whom he writeth, and thus he concludeth: Since it is so, that we are justified by faith in Christ, then by the works of the law shall no flesh be justified.

VERSE 16. Because by the deeds of the law, no flesh shall be justified.

Flesh, in Paul, doth not signify (as the schoolmen dream) manifest and gross sins, for those he useth to call by their proper names, as adultery, fornication, uncleanness, and such like: but by flesh, Paul meaneth here, as Christ doth in the third chapter of John, "That which is born of the flesh," saith he, "is flesh." (John iii. 6.) Flesh therefore signifieth the whole nature of man, with reason and all other powers whatsoever do belong to man. This flesh, saith he, is not justified by works, no, not of the law. Flesh therefore, according to Paul, signifieth all the righteousness, wisdom, devotion, religion, understanding and will, that is possible to be in a natural man; so that if a man be never so righteous, according to reason and the law of God, yet with all this righteousness, works, merits, devotion, and religion, he is not justified.

This the Papists do not believe, but being blind and obstinate, they defend their abominations against their own conscience, and continue still in this their blasphemy, having in their mouths these execrable words: He that doth this good work, or that, deserveth forgiveness of his sins: whosoever entereth into this or that holy order, and keepeth his rule, to him we assuredly promise everlasting life. It cannot be uttered what a horrible blasphemy it is to attribute that to the doctrine of devils, to the decrees and ordinances of men, to the wicked traditions of the Pope, to the hypocritical works and merits of monks and friars, which Paul the apostle of Christ taketh from the law of God.

For if no flesh be justified by the works of the law, much less shall it be justified by the rules of Benedict, Francis, or Augustine, in which there is not one jot of true faith in Christ; but this only they teach, that whosoever keepeth these things hath life everlasting.

Wherefore I have much and often marvelled, that these sects of perdition reigning so many years in so great darkness and errors, the church could endure and continue as it hath done. Some there were whom God called by the text of the gospel and by baptism. These walked in simplicity and humbleness of heart, thinking the monks and friars, and such only as were anointed of the bishops, to be religious and holy, and themselves to be profane and secular, and not worthy to be compared unto them. Wherefore they finding in themselves no good works to set against the wrath and judgment of God, did fly to the death and passion of Christ, and were saved in this simplicity.

Horrible and unspeakable is the wrath of God, in that he hath so long time punished the contempt of the gospel and Christ in the Papists, and also their ingratitude, in giving them over into a reprobate sense, insomuch that they blaspheming and denying Christ altogether as touching his office, instead of the gospel, received the execrable rules, ordinances and traditions of men, which they devoutly adored and honoured, yea, and preferred the same far above the word of God, until at length they were forbidden to marry, and were bound to that incestuous single life; wherein they were outwardly polluted and defiled with all kinds of horrible wickedness, as adultery, whoredom, uncleanness, sodomy, and such other abominations. This was the fruit of that filthy single life.

So God punishing sin with sin, inwardly gave them over into a reprobate mind, and outwardly suffered them to fall into such horrible abominations, and that justly, because they blasphemed the only Son of God, in whom the Father would be glorified, and whom he delivered to death, that all which believe in him, might be saved by him, and not by their own execrable rules and orders." Him that honoureth me," saith he, "I will honour," (1 Sam. ii. 30.) Now, God is honoured in his Son. Whoso then believeth that the Son is our mediator and saviour, he honoureth the Father, and him again doth God honour; that is to say, adorneth him with his gifts, forgiveness of sins, righteousness, the Holy Ghost, and everlasting life. Contrariwise, They that despise me," saith he, "shall be despised."

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This is then a general conclusion: "by the deeds of the law no flesh shall be justified." The law of God is greater than the whole world, for it comprehendeth all men, and the works of the law do far excel even the most glorious will-workers of all the merit-mongers; and yet Paul saith, "that neither the law, nor the works of the law, do justify." Therefore we conclude with