bring no success or prosperity, but all things seem to be full of barrenness, desolation, and desperation. Therefore the wicked are certainly persuaded, that the church with her doctrine cannot long endure. The Jews assured themselves that the church which was planted by the apostles should be overthrown; the which, by an odious name, they called a sect. For thus they speak to Paul, in the 28th chapter of the Acts: "As concerning this sect, we know that every where it is spoken against." In like manner, how often (I pray you) have our adversaries been deceived, which some-whiles appointed one time, and some-whiles another, when we should be certainly destroyed? Christ and his apostles were oppressed: but after their death the doctrine of the gospel was farther spread abroad than it was during their life. In like manner our adversaries may oppress us at this day, but the word of God shall abide for ever. How much soever, then, the church seemeth to be barren and forsaken, weak and despised, and outwardly to suffer persecution, and moreover be compelled to hear this reproach, that her doctrine is heretical and seditious, notwithstanding she alone is fruitful before God; she gendereth, by the ministry of the word, an infinite number of children, heirs of righteousness and everlasting life; and although outwardly they suffer persecution, yet in spirit they are most free: who not only are judges over all doctrines and works, but also are most victorious conquerors against the gates of hell.

The prophet therefore confesseth that the church is in heaviness; for else he would not exhort her to rejoice. He granteth that she is barren before the world: for else he would not call her barren and forsaken, having no children: but before God, saith he, she is fruitful, and therefore he biddeth her to rejoice. As though he would say: Thou art, indeed, forsaken and barren, and hast not the law for thy husband, and therefore thou hast no children; but rejoice: for although thou hast not the law for thy husband, but art forsaken as a virgin that is ready to marry, (for he will not call her widow,) which should have a husband if she were not forsaken of him, or if he were not slain, thou (I say) which art solitary and forsaken of thy husband the law, and not subject to the marriage of the law, shalt be a mother of innumerable children. Wherefore the people, or the church of the New Testament is altogether without the law as touching the conscience, and therefore she seemeth to be forsaken in the sight of the world. But although she seem to be never so barren, without the law and without works, yet notwithstanding she is most fruitful before God, and bringeth forth an infinite number of children, not in bondage but in freedom. By what means? Not by the law, but by the word and spirit of Christ, which is given by the gospel, through the which she conceiveth, bringeth forth, and nourisheth her children.

Paul, therefore, plainly sheweth by this allegory the difference between the law and the gospel. First, when he calleth Hagar

the Old Testament, and Sarah the New; again, when he calleth the one a bond-maid, the other a free-woman; moreover, when he saith that the married and fraitful is become barren and cast out of the house with her children; contrariwise, when the barren and forsaken is become fruitful, and bringeth forth an infinite number of children, and those also inheritors. By these differences are resembled the two sorts of people; of faith, and of the law, I mean. The people of faith have not the law for their husband, they serve not in bondage, they are not born of that mother Jerusalem which now is; but they have the promise, they are free, and are born of free Sarah.

He separateth, therefore, the spiritual people of the New Testament, from the other people of the law, when he saith that the spiritual people are not the children of Hagar the bondmaid, but of Sarah the free-woman, which knoweth nothing of the law; and by this means he placeth the people of faith far above and without the law. Now, then, if they be above and without the law, then are they justified by the spiritual birth only, which is nothing else but faith; and not by the law, or by the works thereof. Now, as the people of grace neither have nor can have the law; so the people of the law neither have nor can have grace; for it is impossible that the law and grace should stand together. Therefore, we must be justified by faith, and lose the righteousness of the law; or else be justified by the law, and lose the righteousness of faith. But this is a foul and a lamentable loss, to lose grace, and to return to the law. Contrariwise, it is a happy and a blessed loss, to lose the law, and lay hold of grace.

We, therefore, (following the example and diligence of Paul) do endeavour, as much as is possible, to set forth plainly the difference between the law and the gospel; which is very easy as touching the words. For who seeth not that Hagar is not Sarah, and that Sarah is not Hagar? Also, that Ishmael is not Isaac, and that he hath not that which Isaac hath? A man may easily discern these things. But, in great terrors, and in the agony of death, when the conscience wrestleth with the judg ment of God, it is the hardest thing of all others to say, with a sure and a stedfast hope: I am not the son of Hagar, but o. Sarah; that is to say, the law belongeth nothing unto me: for Sarah is my mother, who bringeth forth free children and heirs, and not servants.

Paul, then, by this testimony of Isaiah hath proved that Sarah, that is to say, the church, is the true mother, which bringeth forth free children and heirs. Contrariwise, that Hagar, that is to say, the synagogue, gendereth many children indeed, but they are servants, and must be cast out. Moreover, because this place speaketh also of the abolishing of the law and of Christian liberty, it ought to be diligently considered. For as it is the most principal and special article of Christian doctrine, to know

that we are justified and saved by Christ, so is it also very necessary to know and understand well the doctrine concerning the abolishment of the law; for it helpeth very much to confirm our doctrine, as touching faith, and to attain sound and certain consolation of conscience, when we are assured that the law is abolished, and specially in great terrors and serious conflicts.

I have often said before, and now I say again, (for it cannot be too often repeated) that a Christian, laying hold of the benefit of Christ through faith, hath no law, but all the law is to him abolished, with all his terrors and torments. This place of Isaiah teacheth the same thing, and therefore it is very notable and full of comfort, stirring up the barren and forsaken to rejoice, which was counted worthy to be mocked or pitied according to the law. For such as were barren, were accursed according to the law. But the Holy Ghost turneth this sentence, and pronounceth the barren worthy of praise and blessing; and contrariwise, the fruitful, and such as bring forth children, accursed; when he saith, "Rejoice, thou barren which bearest not: break forth into joy, and rejoice thou that travailest not: for the desolate hath many more children than the married wife," (Isa. liv. 1.) Howsoever, then, Sarah, that is to say, the church, seemeth to be forsaken and barren before the world, not having the righteousness and works of the law; yet notwithstanding, she is a most fruitful mother, having an infinite number of children before God, as the prophet witnesseth. Contrariwise, although Hagar seem never so fruitful, and to bring forth never so many children, yet notwithstanding she hath no issue remaining; for the children of the bond-woman are cast out of the house toge ther with their mother, and receive not the inheritance with the children of the free-woman: as Paul saith afterwards.

Because, therefore, we are the children of the free-woman, the law our old husband is abolished (Rom. vii.); who, as long as he had dominion over us, it was impossible for us to bring forth children free in spirit, or knowing grace: but we remained with the other in bondage. True it is, that, as long as the law reigneth, men are not idle, but they labour sore, they bear the burthen and the heat of the day, (Matt. xx. 12.); they bring forth and gender many children; but as well the fathers as the children are bastards, and do not belong to the free-mother, therefore they are at length cast out of the house and inheritance with Ishmael; they die, and are damned. It is impossible, therefore, that men should attain to the inheritance, that is to say, that they should be justified and saved by the law, although they travail never so much, and be never so fruitful therein. Accursed, therefore, be that doctrine, life, and religion, which endeavoureth to get righteousness before God, by the law or the works thereof. But let us prosecute our purpose, as touching the abolishment of the law.

The school-doctors, speaking of the abolishment of the law,

say, that the judicial and the ceremonial laws are pernicious and deadly, since the coming of Christ; and, therefore, they are abolished, but not the moral law. These blind doctors knew not what they said. But, if thou wilt speak of the abolishment of the law, talk of it as it is, in his own proper use and office, and as it is spiritually taken, and comprehend withal the whole law, making no distinction at all between the judicial, ceremonial, and moral law. For when Paul saith, that we are delivered from the curse of the law by Christ, he speaketh of the whole law, and principally of the moral law, which only accuseth, curseth, and condemneth the conscience, which the other two do not. Wherefore we say that the moral law, or the law of the ten commandments, hath no power to accuse and terrify the conscience, in which Jesus Christ reigneth by his grace for he hath abolished the power thereof.

Not that the conscience doth not at all feel the terrors of the law, (for indeed it feeleth them,) but that they cannot condemn it, nor bring it to desperation. "For there is no condemnation to them that are in Christ Jesus," (Rom. viii.) Also, "if the Son shall make you free, ye shall be free indeed,” (John viii.) Howsoever, then, a Christian man be terrified through the law shewing unto him his sin, notwithstanding he despaireth not; for he believeth in Jesus Christ, and being baptized in him and cleansed by his blood, he hath remission of all his sins. Now, when our sin is pardoned through Christ, who is the Lord of the law, (and yet so pardoned that he gave himself for it,) the law, being a servant, hath no more power to accuse and condemn us for sin, seeing it is forgiven us, and we are now made free, forasmuch as the Son hath delivered us from bondage. Wherefore the law is wholly abolished to them that believe in Christ.

But thou wilt say: I do nothing. True it is that thou canst do nothing, whereby thou mayest be delivered from the tyranny of the law. But hear this joyful tidings which the Holy Ghost bringeth unto thee out of the words of the prophet: "rejoice, thou that art barren," &c. As if he would say, Why art thou so heavy, why dost thou so mourn, since there is no cause why thou shouldst so do? But I am barren and forsaken. Well: although thou be never so barren and forsaken, not having the righteousness of the law, notwithstanding Christ is thy righteousness; he was made a curse for thee, to deliver thee from the curse of the law. If thou believe in him, the law is dead unto thee. And so much as Christ is greater than the law, so much hast thou a more excellent righteousness than the righteousness of the law. Moreover, thou art fruitful and not barren; for thou hast many more children than she which hath a husband.

There is also another abolishment of the law, which is outward to wit, that the politic laws of Moses do nothing belong unto us. Wherefore we ought not to call them back again, nor

superstitiously bind ourselves unto them, as some went about to do, in times past, being ignorant of this liberty. Now, although the gospel make us not subject to the judicial laws of Moses, yet notwithstanding it doth not exempt us from the obedience of all politic laws, but maketh us subject, in this corporeal life, to the laws of that government wherein we live; that is to say, it commandeth every one to obey his magistrate and laws, "not only because of wrath, but also for conscience sake," (1 Pet. ii. Rom. xiii.) And the emperor, or any other prince, should not offend, if he used some of the judicial laws of Moses; yea, he might use them freely, and without offence. Therefore the popish schoolmen are deceived, which dream that the judicial laws of Moses are pernicious and deadly since the coming of Christ.

Likewise we are not bound to the ceremonies of Moses, much less to the ceremonies of the Pope. But, because this bodily life cannot be altogether without ceremonies (for there must needs be some introduction) therefore the gospel suffereth ordinances to be made in the church, as touching days, times, places, &c. that the people may know upon what day, in what hour, and in what place to assemble together to hear the word of God. It permitteth, also, that lessons and readings should be appointed, as in the schools, especially for the instruction of children and such as are ignorant. These things it permitteth, to the end that all may be done comely and orderly in the church, (1 Cor. xiv.) Not that they which keep such ordinances do thereby merit remission of sins. Moreover, they may be changed or omitted without sin, so that it be done without offence of the weak.

Now, Paul speaketh here especially of the abolishment of the moral law, which is diligently to be considered. For he speaketh against the righteousness of the law, that he might establish the righteousness of faith, concluding thus: If only grace or faith in Christ justify, then is the whole law abolished, without any exception. And this he confirmeth by the testimony of Isaiah, whereby he exhorteth the barren and forsaken to rejoice; for it seemeth that she hath no child, nor hope ever to have any; that is to say, she hath no disciples, no favour nor countenance of the world, because she preacheth the word of the cross of Christ crucified, against all the wisdom of the flesh. But thou that art barren, (saith the prophet,) let not this any whit trouble thee: yea, rather lift up thy voice and rejoice, for she that is forsaken hath more children than she that hath a husband: that is to say, she that is married and hath a great number of children shall be made weak, and she that is forsaken shall have many children.

He calleth the church barren, because her children are not begotten by the law, by works, by any industry or endeavour of man, but by the word of faith in the spirit of God. Here is nothing else but birth; no working at all. Contrariwise, they