live as we list; let us do no good, let us give nothing to the needy, and let us not suffer any evil, for there is no law to constrain us, or bind us so to do.

Wherefore there is no danger on either side, albeit the one is more tolerable than the other. If grace or faith be not preached, no man can be saved; for it is faith alone that justifieth and saveth. On the other side, if faith be preached, (as of necessity it must be,) the more part of men understand the doctrine of faith carnally, and draw the liberty of the spirit into the liberty of the flesh; this may we see in all kinds of life, as well of the high as the low. All boast themselves to be professors of the gospel, and all brag of Christian liberty; and yet, serving their own lusts, they give themselves to covetousness, pleasures, pride, envy, and such other vices. No man doth his duty faithfully, no man charitably serveth the necessity of his brother. The grief hereof maketh me sometimes so impatient, that many times I wish such swine, which tread precious pearls under their feet, were yet still remaining under the tyranny of the Pope; for it is impossible that this people of Gomorrah should be governed by the gospel of peace.

Moreover, even we which teach the word, do not know our duty with so great zeal and diligence in the light of the gospel, as we did afore in the darkness of ignorance; for the more certain we be of the freedom purchased unto us by Christ, so much the more cold and negligent we be in handling the word, in prayer, in well-doing, and in suffering adversities. And if Satan did not vex us inwardly with spiritual temptations, and outwardly with the persecutions of our adversaries, and moreover with the contempt and ingratitude of our own fellows, we should become utterly careless, negligent, and untoward to all good works; and so in time we should lose the knowledge and faith of Christ, forsake the ministry of the word, and seek an easier kind of life for the flesh; which thing many of our men begin to do, for that they, travailing in the ministry of the word, cannot only not live of their labour, but also are most miserably entreated even of those whom they delivered from the servile bondage of the Pope by the preaching of the gospel. These men, forsaking poor and offensive Christ, entangle themselves with the affairs of this present life, serving their own bellies, and not Christ; but with what fruit, that shall they find by experience in time to come.

Forasmuch, then, as we know that the devil layeth wait most of all for us that hate the world, (for the rest he holdeth in captivity and slavery at his pleasure,) and laboureth, with might and main, to take from us the liberty of the spirit, or at least wise to turn the same into the liberty of the flesh; we teach and exhort our brethren with singular care and diligence, by the example of Paul, that they think not this liberty of the spirit, purchased by the death of Christ, to be given unto them, that they should make it an occasion of carnal liberty, or, (as Peter

saith, 1 Pet. ii. 16.) should use the same as a cloak for their wickedness, but that they should serve one another through love. To the end, therefore, that Christians should not abuse this liberty, as I have said, the apostle layeth a yoke and bondage upon their flesh, by the law of mutual love. Wherefore let the godly remember, that in conscience, before God, they be free from the curse of the law, from sin, and from death, for Christ's sake: but, as touching the body, they are servants, and must serve one another through charity, according to this commandment of Paul. Let every man, therefore, endeavour to do his duty diligently in his calling, and to help his neighbour to the uttermost of his power. This is it which Paul here requireth of us, "serve ye one another through love;" which words do not set the Christians at liberty, but shut them under bondage as touching the flesh.

Moreover, this doctrine concerning mutual love, which we must maintain and exercise one towards another, cannot be beaten into the heads of carnal men, nor sink into their hearts. The Christians do gladly receive and obey this doctrine. Others, as soon as liberty is preached, by-and-by do thus infer: If I be free, then may I do what I list; this thing is mine own, why, then, should I not sell it for as much as I may get? Moreover, seeing we obtain not salvation by our good works, why should we give any thing to the poor? Thus do they most carelessly shake off the yoke and bondage of the flesh, and turn the liberty of the spirit into wantonness and fleshly liberty. But we will tell such careless contemners, (although they believe us not, but laugh us to scorn,) that if they use their bodies and their goods after their own lust, (as indeed they do, for they neither help the poor, nor lend to the needy, but beguile their brethren in bargaining, snatching and scraping unto themselves, by hook or by crook, whatsoever they can get,) we tell them (I say) that they be not free, brag they never so much of their liberty, but have lost Christ and Christian liberty, are become bond-slaves of the devil, and are seven times worse under the name of Christian liberty, than they were before under the tyranny of the Pope. For the devil which was driven out of them, hath taken unto him seven other fiends worse than himself, and is returned unto them again; therefore, the end of these men is worse than the beginning.

As touching us, we have a commandment of God to preach the gospel, which offereth to all men liberty from the law, sin, death, and God's wrath, freely for Christ's sake, if they believe. It is not in our power to conceal or revoke this liberty now published by the gospel; for Christ hath given it unto us freely, and purchased it by his death. Neither can we constrain those swine which run headlong into all licentiousness and dissoluteness of the flesh, to help other men with their bodies or goods: therefore we do what we can, that is to say, we diligently admonish them that they ought so to do. If we nothing prevail by these adinonitions, we commit the matter to God, and he will recompence

these scorners with just punishment in his good time. In the meanwhile, this is our comfort: that, as touching the godly, our labour is not lost; of whom many, no doubt, by our ministry are delivered out of the bondage of the devil, and translated into the liberty of the spirit. These (which, notwithstanding, are but few) which acknowledge the glory of this liberty of the spirit, and on the other side are ready through charity to serve other men, and know themselves to be debtors to their brethren as touching the flesh, do more rejoice us, than the innumerable multitude of those that abuse this liberty, are able to discourage us. Paul useth here very apt and plain words, when he saith, "Brethren, ye are called into liberty." And because no man should dream that he speaketh of the liberty of the flesh, he expoundeth himself what manner of liberty he meaneth, saying, "only use not your liberty as an occasion to the flesh, but serve ye one another through love." Wherefore let every Christian know, that, as touching the conscience, Christ hath made him lord over the law, sin, and death, so that they have no power over him. Contrariwise, let him know that this outward bondage is laid upon his body, that he should serve his neighbour through love. They that understand Christian liberty otherwise, enjoy the commodities of the gospel to their own destruction, and are worse idolaters under the name of Christ, than they were before under the Pope. Now Paul goeth about to declare, out of the ten commandments, what it is to serve one another through love.

VERSE 14. For the whole law is fulfilled in one word, which is this: Thou shalt love thy neighbour as thyself.

Paul, after that he hath laid the foundation of Christian doctrine, is wont to build gold, silver, and precious stones upon it. Now, there is no other foundation, as he himself saith to the Corinthians, than Jesus Christ, or the righteousness of Christ, (1 Cor. iii. 11.) Upon this foundation he buildeth now good works, yea, good works indeed; all which he comprehendeth in one precept, "Thou shalt love thy neighbour as thyself," As if he should say, when I say that ye must serve one another through love, I mean the same thing that the law saith in another place, "Thou shalt love thy neighbour as thyself," (Lev. xix. 18.) And this is truly to interpret the scripture and God's commandments.

Now, in giving precepts of love, he covertly toucheth by the way the false teachers; against whom he setteth himself mightily; that he may defend and establish his doctrine of good works against them. As if he said, O ye Galatians, I have hitherto taught you the true and spiritual life, and now also I will teach you what be good works indeed. And this will I do, to the end ye may know that the vain and foolish works of ceremonies, which the false apostles do only urge, are far inferior to the works

of charity. For such is the foolishr ess and madness of all wicked teachers and fantastical spirits, that not only they leave the true foundation and pure doctrine, but also, continuing always in their superstitions, they never attain to good works. Therefore (as Paul saith, 1 Cor. iii. 12, 13.) they build nothing but wood, hay and stubble upon the foundation. So the false apostles, which were the most earnest defenders of works, did not teach or require the works of charity, as that Christians should love one another, that they should be ready to help their neighbours in all necessities, not only with their goods, but also with their body, that is to say, with tongue, hand, heart, and with their whole strength; but only they required that circumcision should be kept, that days, months, years and times should be observed, (Gal. iv. 10.) and other good works they could teach none. For after they had destroyed the foundation, which is Christ, and darkened the doctrine of faith, it was impossible that there could remain any true use, exercise, or opinion of good works. Take away the tree, and the fruit must needs perish.

The apostle, therefore, diligently exhorteth the Christians to exercise themselves in good works, after that they have heard and received the pure doctrine of faith. For the remnants of sin do yet still remain, even in those that be justified; which, as they are contrary to faith, and hinder it, so do they hinder us from doing good works. Moreover, man's reason and the flesh, which in the saints themselves resisteth the spirit, and in the wicked doth mightily reign, is naturally delighted with pharisaical superstition; that is to say, it taketh more pleasure in measuring God by her own imagination, than by his word; and doth the works that she herself hath chosen, with far greater zeal than those which God hath commanded. Wherefore it is necessary that the godly preachers should as diligently teach and urge the doctrine of good works as the doctrine of faith, for Satan is a deadly enemy to both. Notwithstanding, faith must first be planted; for without faith it is impossible to understand what a good work is, or what pleaseth God.

Let no man think, therefore, that he thoroughly knoweth this commandment: "Thou shalt love thy neighbour as thyself." Indeed, it is very short and easy, as touching the words; but shew me the teachers and hearers that, in teaching, learning, and living, do exercise and accomplish it rightly. Therefore these words, "Serve ye one another through love;" and these also, "Thou shalt love thy neighbour as thyself," are full of spirit, and none of the faithful do sufficiently consider, urge, and exercise the same. And (which is wonderful) the faithful have this temptation, that if they omit never so light a matter which they ought to do, by-and-by their conscience is wounded: but they are not so troubled if they neglect the duties of charity, (as daily they do,) or bear not a sincere and brotherly love and affection towards their neighbour. For they do not so much

regard the commandment of charity, as their own superstitions, from the which they be not altogether free during this life.

Paul therefore reprehendeth the Galatians in these words, "For the whole law is fulfilled in one word." As if he said: Ye are drowned in your superstitions and ceremonies concerning places and times, which profit neither yourselves nor others; and in the meanwhile ye neglect charity, which ye ought only to have kept. What madness is this? So saith Jerome: We wear and consume our bodies with watching, fasting, and labour; but we neglect charity, which is the only lady and mistress of works. And this may be well seen in the monks, who straitly observe their traditions concerning their ceremonies, fasting, watching, apparel, and such-like. In this case, if they omit any thing, be it never so little, they sin deadly; but when they do not only neglect charity, but also hate one another to the death, they sin not, nor offend God at all.

Therefore, by this commandment Paul not only teacheth good works, but also condemneth fantastical and superstitious works. He not only buildeth gold, silver, and precious stones upon the foundation, but also throweth down the wood, and burneth up the hay and stubble. God witnesseth, by examples in the Old Testament, how much he did always esteem of charity: whereunto he would have the very law itself, and the ceremonies thereof, to give place. At such time as David and they that were with him were hungry, and had not what to eat, they did eat the holy shew-bread, which by the law the laypeople might not eat, but only the priests, (1 Sam. xxi. 6.) Christ's disciples brake the Sabbath, in plucking the ears of corn; yea, and Christ himself brake the Sabbath, (as said the Jews,) in healing the sick on the Sabbath-day, (Matt. xii. 1, 10.) All these things shew that charity or love ought to be preferred before all laws and ceremonies, and that God requireth nothing so much at our hands as love towards our neighbour. The same thing Christ also witnesseth, when he saith, "And the second is like unto this," (Matt. xxii. 39.)

VERSE 14. For all the law is fulfilled in one word.

As if he said, Why do ye burthen yourselves with the law? Why do ye so toil and turmoil yourselves about the ceremonies of the law, about meats, days, places, and such other things; as how ye ought to eat, drink, keep your feasts, sacrifices, &c.? Leave off these follies, and hearken what I say: All the law is fully comprehended in this one saying, "Thou shalt love thy neighbour as thyself." God delighteth not in the observation of the ceremonies of the law, neither hath he any need of them. The only thing that he requireth at your hands is this, that ye believe in Christ whom he hath sent; in whom ye are made perfect, and have all things. But if unto faith, which is the most acceptable service of God, ye will also add laws, then