nies, invocation of saints, purgatory, masses, watchings, vows, and infinite other like abominations. But they, leaving off the preaching of faith and true Christian righteousness, have gone another way to work, to the great hindrance both of sound doctrine and of the churches.

VERSE 6. As Abraham believed God, and it was imputed to him for

righteousness.

Hitherto Paul reasoneth upon the experience of the Galatians, and with this argument he urgeth them vehemently. Ye, saith he, have believed, and believing have done miracles, and have shewed many notable signs; and moreover ye have suffered many afflictions, all which things are the effects and operations, not of the law, but of the Holy Ghost. This the Galatians were constrained to confess; for they could not deny these things which were before their eyes, and manifest to their senses: and therefore this argument, grounded upon their own experience, is very strong.

Now he addeth the example of Abraham, and rehearseth the testimony of the scripture. The first is out of Gen. xv. 6. "Abraham believed God," &c. This place the apostle here mightily prosecuteth, as also he did in his epistle to the Romans: "If Abraham," saith he, "was justified by the works of the law, he hath righteousness and rejoicing, but not before God, but before men," (Rom. iv. 2, 3.) For before God there is in him nothing but sin and wrath. Now he was justified before God, not because he did work, but because he did believe. For the scripture saith: "Abraham believed God, and it was imputed to him for righteousness." This place doth Paul there notably set forth and amplify, as it is most worthy: "Abraham," saith he, "was not weak in the faith, neither considered he his own body which was now dead, being almost a hundred years old; neither the deadness of Sarah's womb; neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, being fully assured, that whatsoever God had promised, he was able to do. Now, it is not written for him only, that it was imputed to him for righteousness, but for us also," &c. (Rom. iv. 19, 20, &c.)

Paul by these words, "Abraham believed," of faith in God maketh the chiefest worship, the chiefest duty, the chiefest obedience, and the chiefest sacrifice. Let him that is a rhetorician, amplify this place, and he shall see that faith is an almighty thing, and that the power thereof is infinite and inestimable; for it giveth glory unto God, which is the highest service that can be given unto him. Now, to give glory unto God, is to believe in him, to count him true, wise, righteous, merciful, almighty: briefly, to acknowledge him to be the author and giver of all goodness. This reason doth not, but faith. That is it which maketh us divine people, and (as a man would say) it is

the creator of a certain divinity, not in the substance of God, but in us. For without faith God loseth in us his glory, wisdom, righteousness, truth, and mercy. To conclude, no majesty or divinity remaineth unto God, where faith is not. And the chiefest thing that God requireth of man is, that he give unto him his glory and his divinity: that is to say, that he take him not for an idol, but for God, who regardeth him, heareth him, sheweth mercy unto him, and helpeth him. This being done, God hath his full and perfect divinity, that is, he hath whatsoever a faithful heart can attribute unto him. To be able therefore to give that glory unto God, it is the wisdom of wisdoms, the righteousness of righteousness, the religion of religions, and sacrifice of sacrifices. Hereby we may perceive, what a high and an excellent righteousness faith is, and so, by the contrary, what a horrible and grievous sin infidelity is.

Whosoever then believeth the word of God, as Abraham did, is righteous before God, because he hath faith, which giveth glory unto God: that is, he giveth to God that which is due to him. For faith saith thus, I believe thee, O God, when thou speakest. And what saith God? Impossible things, lies, foolish, weak, absurd, abominable, heretical, and devilish things, if ye believe reason. For what is more absurd, foolish, and impossible, than when God saith unto Abraham, that he should have a son of the barren and dead body of his wife Sarah?

So, if we will follow the judgment of reason, God setteth forth absurd and impossible things, when he setteth out unto us the articles of the Christian faith. Indeed, it seemeth to reason an absurd and a foolish thing, that in the Lord's Supper is offered unto us the body and blood of Christ; that baptism is the laver of the new birth, and of the renewing of the Holy Ghost; that the dead shall rise in the last day; that Christ the Son of God was conceived and carried in the womb of the Virgin Mary; that he was born; that he suffered the most reproachful death of the cross; that he was raised up again; that he now sitteth at the right hand of God the father; and that he hath all power both in heaven and earth. For this cause Paul calleth the gospel of Christ crucified, the word of the cross and foolish preaching, (1 Cor. i. 18.) which to the Jews was offensive, and to the Gentiles foolish doctrine. Wherefore reason doth not understand that to hear the word of God and to believe it, is the chiefest service that God requireth of us; but it thinketh that those things which it chooseth and doth of a good intent, as they call it, and of her own devotion, please God. Therefore, when God speaketh, reason judgeth his word to be heresy, and the word of the devil, for it seemeth unto it absurd and foolish.

But faith killeth reason, and slayeth that beast which the whole world and all creatures cannot kill. So Abraham killed it by faith in the word of God, whereby seed was promised to

him of Sarah, who was barren and now past child-bearing. Unto this word, reason yielded not straightway in Abraham, but it fought against faith in him, judging it to be an absurd, a foolish and an impossible thing that Sarah, who was now not only ninety years old, but also was barren by nature, should bring forth a son. Thus faith wrestled with reason in Abraham; but herein faith got the victory, killed and sacrificed reason, that most cruel and pestilent enemy of God. So all the godly entering with Abraham into the darkness of faith, do kill reason, saying: reason, thou art foolish; thou dost not savour those things which belong unto God: therefore speak not against me, but hold thy peace: judge not, but hear the word of God and believe it. So the godly by faith kill such a beast as is greater than the whole world, and thereby do offer to God a most acceptable sacrifice and service.

And in comparison of this sacrifice of the faithful, all the religions of all nations, and all the works of all monks and meritmongers are nothing at all. For by this sacrifice, first, as I said, they kill reason, a great and mighty enemy of God. For reason despiseth God, denieth his wisdom, justice, power, truth, mercy, majesty, and divinity. Moreover, by the same sacrifice they yield glory unto God: that is, they believe him to be just, good, faithful, true, &c. they believe that he can do all things, that all his words are holy, true, lively, and effectual, &c. which is a most acceptable obedience unto God. Wherefore there can be no greater or more holy religion in the world, nor more acceptable service unto God, than faith is.

Contrariwise, the justiciaries, and such as seek righteousness by their own works, lacking faith, do many things. They fast, they pray, they watch, they lay crosses upon themselves. But because they think to appease the wrath of God, and deserve grace by things, they give no glory to God, that is, they do not judge him to be merciful, true, and keeping promise, &c. but to be an angry judge, which must be pacified with works, and by this means they despise God, they make him a liar in all his promises, they deny Christ and all his benefits; to conclude, they thrust God out of his seat, and set themselves in his place. For they, rejecting and despising the word of God, do choose unto themselves such a service of God, and such works as God hath not commanded. They imagine that God hath a pleasure therein, and they hope to receive a reward of him for the same. Therefore they kill not reason, that mighty enemy of God, but quicken it; and they take from God his majesty and his divinity, and attribute the same unto their own works. Wherefore only faith giveth glory unto God, as Paul witnesseth of Abraham. "Abraham, saith he, was made strong in the faith, and gave glory to God, being fully assured, that whatsoever God had promised he was able to perform, and, therefore, it was imputed to him for righteousness." (Rom. iv. 20, 21, 22.)

Christian righteousness consisteth in faith of the heart, and

God's imputation. It is not without cause that he addeth this sentence out of the fifteenth chapter of Genesis: "and it was imputed to him for righteousness." For Christian righteousness consisteth in two things, that is to say, in faith of the heart, and in God's imputation. Faith is indeed a formal righteousness, and yet this righteousness is not enough; for, after faith, there remain yet certain remnants of sin in our flesh. This sacrifice of faith began in Abraham, but, at the last, it was finished in his death. Wherefore the other part of righteousness must needs be added also, to finish the same in us: that is to say, God's imputation. For faith giveth not enough to God, because it is imperfect, yea rather, our faith is but a little spark of faith, which beginneth only to render unto God his true divinity. We have received the first fruits of the spirit, but not yet the tenths. Besides this, reason is not utterly killed in this life; which may appear by our concupiscence, wrath, impatience, and other fruits of the flesh and of infidelity yet remaining in us. Yea, the holiest that live, have not yet a full and continual joy in God, but have their sundry passions, sometimes merry, as the scriptures witness of the prophets and apostles. But such faults are not laid to their charge, because of their faith in Christ, for otherwise no flesh should be saved. We conclude, therefore, upon these words: "It was imputed to him for righteousness," that righteousness indeed beginneth through faith, and by the same we have the first fruits of the Spirit; but because faith is weak, it is not made perfect without God's imputation. Wherefore faith beginneth righteousness, but imputation maketh it perfect unto the day of Christ.

The popish sophisters and schoolmen dispute also of imputation, when they speak of the good acceptation of the work: but besides and clean contrary to the scripture; for they wrest it only to works. They do not consider the uncleanness and inward poison lurking in the heart; as incredulity, doubting, contemning, and hating of God, which most pernicious and perilous beasts are the fountain and cause of all mischief. They consider no more but outward and gross faults and unrighteousness, which are little rivers proceeding and issuing out of those fountains. Therefore they attribute acceptation to works: that is to say, that God doth accept our works, not of duty, but of congruence. Contrariwise we, excluding all works, do go to the very head of this beast which is called reason, which is the fountain and headspring of all mischiefs. For reason feareth not God, it loveth not God, it trusteth not in God, but proudly contemneth him. It is not moved either with his threatenings or his promises. It is not delighted with his words or works, but it murmureth against him, it is angry with him, judgeth and hateth him: to be short, "it is an enemy to God, not giving him his glory," (Rom. viii. 7.) This pestilent beast (reason, say) being once slain, all outward and gross vices should be nothing

Wherefore we must first and before all things go about, by faith, to kill infidelity, the contempt and hating of God, murmuring against his judgment, his wrath, and all his words and works: for then do we kill reason, which can be killed by none other means but by faith, which, in believing God, giveth unto him his glory, notwithstanding that he speaketh those things which seem both foolish, absurd, and impossible to reason: notwithstanding also, that God setteth forth himself otherwise than reason is able either to judge or conceive, that is to say, after this manner: I will account and pronounce thee as righteous, not for the keeping of the law, not for thy works and thy merits, but for thy faith in Jesus Christ, mine only begotten Son, who was born, suffered, was crucified, and died for thy sins: and that sin which remaineth in thee, I will not impute unto thee. If reason then be not killed, and all kinds of religion and service of God under heaven, that are invented by men to get righteousness before God, be not condemned, the righteousness of faith can take no place.

When reason heareth this, by-and-by it is offended: it rageth and uttereth all her malice against God, saying, "Are then my good works nothing? Have I then laboured and borne the burthen and heat of the day in vain?" (Matt. xx. 11.) Hereof rise those uproars of nations, kings, and princes, against the Lord and his Christ, (Psal. ii. 2.) For the world neither will nor can suffer that her wisdom, righteousness, religions, and worshippings should be reproved and condemned. The Pope, with all his popish rabblement, will not seem to err, much less will he suffer himself to be condemned.

Wherefore let those which give themselves to the study of the holy scripture, learn out of this saying: "Abraham believed God, and it was counted to him for righteousness," to set forth truly and rightly this true Christian righteousness after this manner: that it is a faith and confidence in the Son of God, or rather a confidence of the heart in God through Jesus Christ: and let them add this clause as a difference: which faith and confidence is accounted righteousness for Christ's sake. For these two things (as I said before) work Christian righteousness: namely, faith in the heart, which is a gift of God, and assuredly believeth in Christ: and also that God accepteth this imperfect faith for perfect righteousness, for Christ's sake, in whom I have begun to believe. Because of this faith in Christ, God seeth not my doubting of his good-will towards me, my distrust, heaviness of spirit, and other sins which are yet in me. For as long as I live in the flesh, sin is truly in me. But because I am covered under the shadow of Christ's wings, as is the chicken under the wing of the hen, and dwell without all fear under that most ample and large heaven of the forgiveness of sins, which is spread over me, God covereth and pardoneth the remnant of sin in me: that is to say, because of that faith wherewith I began to lay hold