or whatsoever can be named in this life, besides the promise of Abraham's blessing. Let the civil laws and ordinances abide in their place and order; let the magistrate make never so good and excellent laws; yet notwithstanding they deliver no man from the curse of God's law. The kingdom of Babylon, ordained of God, and by him committed unto kings, had excellent laws, and all nations were commanded to obey them: notwithstanding, the obedience of the laws did not save it from the curse of the law of God. In like manner we obey the laws of princes and magistrates, but we are not therefore righteous before God: for here we are in another matter.

It is not without cause that I do so diligently teach and repeat this distinction; for the knowledge thereof is very necessary. Albeit there are few that mark it or understand it indeed. Again, the confounding and mingling together of the heavenly and civil righteousness, is very easy. In the civil righteousness we must have regard to laws and works: but in the spiritual, divine, and heavenly righteousness, we must utterly reject all laws and works, and set the only promise and blessing before our eyes, which layeth before us Christ the giver of this blessing and grace, and our only Saviour. So that this spiritual righteousness, secluding the law and all works, looketh only unto the grace and blessing which is given by Christ, as it was promised to Abraham, and of him believed.

Hereby we may plainly see that this argument is invincible. For if we must hope to receive this blessing by Christ alone, then it must needs follow of the contrary, that it is not received by the law. For the blessing was given to faithful Abraham before the law and without the law. Now, like as Abraham believed in Christ which was to come, the giver of the blessing: so and by the same faith we believe in Christ which is come and present, and so are we now justified by faith, as Abraham was then justified by faith. They therefore which are under the law, are not blessed, but remain under the curse.

This the Pope and his proud prelates do not believe, nor can believe, neither can they abide this doctrine. Yet must we not hold our peace, but must confess the truth and say, that the papacy are accursed: yea, all the laws and civil ordinances of the emperor are accursed; for, according to Paul, whatsoever is without the promise and faith of Abraham, is accursed. When our adversaries hear this, by-and-by they pervert and slander our words, as though we taught that the magistrates should not be honoured, but that we raise up seditions against the emperor, that we condemn all laws, that we overthrow and destroy common-weals, &c. But they do us great wrong. For we put a difference between the corporal and the spiritual blessing, and we say that the emperor is blessed with a corporal blessing. For to have a kingdom, laws, and civil ordinances, to have a wife, children, house, and lands, is a blessing. For all these things are

the good creatures and gifts of God. But we are not delivered from the everlasting curse by this corporal blessing, which is but temporal, and must have an end. Therefore we condemu not laws, neither do we stir up sedition against the emperor: but we teach that he must be obeyed, that he must be feared, reverenced, and honoured, but yet civilly. But when we speak of the blessing after the manner of divines, then we say boldly, with Paul, "that all things which are without the faith and promise of Abraham, are accursed and abide under that everlasting curse of God." For there we must look for another life after this, and another blessing after this corporal blessing.

To conclude, we say, that all corporal things are the good creatures of God. Therefore, (as I have said) to have wife, children, goods, to have politic laws and ordinances, are the good blessings of God in their place; that is to say, they are temporal blessings belonging to this life. But these blessings the justiciaries and law-workers of all ages, as the Jews, Papists, sectaries, and such like, do confound and mingle together. For they put no difference between corporal and spiritual blessings. Therefore they say: "we have a law, and this law is good, holy, and righteous: therefore we are justified through it." Who denieth but that the law is good, holy, and righteous? But yet it is also the law of malediction, of sin, of wrath, and of death. Therefore we make here a distinction between the corporal and spiritual blessing, and say, that God hath a double blessing; one corporal for this life, and another spiritual for the everlasting life. Therefore, to have riches, and children, and such like, we say it is a blessing, but in its degree; that is to say, in this life present. But as touching life everlasting, it is not enough to have corporal blessings: for the very wicked do therein abound most of all. It is not sufficient that we have civil righteousness or the righteousness of the law; for therein also the wicked do specially flourish. These things God distributeth in the world freely, and bestoweth them both upon the good and bad, like as he suffereth the sun to rise both upon the good and evil, and sendeth rain upon the righteous and unrighteous: for he is liberal unto all; and to him it is a small matter to put all creatures under the feet of the wicked. "The creature is subject to vanity, not of his own will." (Rom. viii. 20.) They therefore which have but only these corporal blessings, are not the children of God, blessed before God spiritually, as was Abraham: but they are under the curse, as Paul here saith, "Whosoever is under the works of the law, is under the curse."

Paul might have said, by a general proposition, whatsoever is without faith, is under the curse. He saith not so, but he taketh that which, besides faith, is the best, the greatest and most excellent among all corporal blessings of the world; to wit, the law of God. The law, saith he, indeed is holy and given of God; notwithstanding it doth nothing else but make all men subject

to the curse, and keep them under the same. Now if the law of God do bring men under the curse, much more may the same be said of inferior laws and blessings. And that it may be plainly understood what Paul calleth it to be under the curse, he declareth by this testimony of the scripture, saying,

VER. 10. For it is written, Cursed is every man that continueth not in all things which are written in the book of the law, to do them. (Deut, xxvii. 26.) Paul goeth about to prove, by this testimony taken out of Deuteronomy, that all men which are under the law, or under the works of the law, are accursed, or under the curse; that is to say, under sin, the wrath of God, and everlasting death. For he speaketh not (as I have said before) of a corporal, but of a spiritual curse, which must needs be the curse of everlasting death and hell. And this is a wonderful manner of proving. For Paul proveth this affirmative sentence, which he borroweth out of Moses, "Whosoever are of the works of the law, are under the curse," by this negative, "cursed is every one that abideth not in all things," &c. Now these two sentences of Paul and Moses seen clean contrary. Paul saith, whosoever shall do the works of the law, is accursed. Moses saith, whosoever shall not do the works of the law are accursed. How shall these two sayings be reconciled together? Or else (which is more) how shall the one be proved by the other? Indeed, no man can well understand this place, unless he also know and understand the article of justification.

Paul, no doubt, being among the Galatians, had before more largely entreated of this matter; for else they could not have understood it, seeing he doth here but touch it by the way. But because they had heard him declare the same unto them before, they, being now again put in mind thereof, do call it to remembrance. And these two sentences are not repugnant, but do very well agree. We also do teach in like manner: that the hearers of the law are not righteous before God, but the doers of the law shall be justified, (Rom. ii.) And contrariwise, they. that are of the works of the law, are under the curse. For the article of justification teacheth, that whatsoever is without the faith of Abraham, is accursed. And yet, notwithstanding, the righteousness of the law must be fulfilled in us, (Rom. viii.) To a man that is ignorant of the doctrine of faith, these two sentences seem to be quite contrary.

First of all, therefore, we must mark well whereupon Paul entreateth in this place, whereabout he goeth, and how he looketh into Moses. He is here (as before I have often said) in a spiritual matter, separated from policy and from all laws, and he looketh into Moses with other eyes than the hypocrites and false apostles do, and expoundeth the law spiritually. Wherefore the whole effect of the matter consisteth in this word (to do.) Now, to do the law, is not only to do it outwardly, but to do it

truly and perfectly. There be two sorts then of doers of the law: the first are they which are of the works of the law, against whom Paul inveigheth throughout all this epistle. The other sort are they which are of faith, of whom we will speak hereafter. Now, to be of the law, or of the works of the law, and to be of faith, are quite contrary, yea, even as contrary as God and the devil, sin and righteousness, death and life. For they are of the law, which would be justified by the law. They are of faith, which do assuredly trust that they are justified through mercy alone, for Christ's sake. He which saith that righteousness is of faith, curseth and condemneth the righteousness of works. Contrariwise, he which saith that righteousness is of the law, curseth and condemneth the righteousness of faith. Therefore they are altogether contrary the one to the other.

He that considereth this, shall easily understand, that to observe the law, is not to do that which is commanded in the law in outward shew only (as the hypocrites imagine) but in spirit; that is to say, truly and perfectly. But where shall we find him that will so accomplish the law? Let us see him and we will praise him. Here our adversaries have their answer ready, saying, The doers of the law shall be justified (Rom. ii.) Very well. But let us first define who be these doers of the law. They call him a doer of the law, which doth the works of the law, and so by those works going before, is made righteous. This is not to do the law according to Paul: for, as I have said, to be of the works of the law, and to be of faith, are contrary things. Therefore to seek to be justified by the works of the law, is to deny the righteousness of faith. Wherefore these justiciaries and law-workers, when they do the law, even in so doing deny the righteousness of faith, and sin against the first, the second and third commandment, yea, even against the whole law. For God commandeth that we should worship him in faith, and in the fear of his name. On the contrary they make righteousness of works, without faith and against faith; therefore in that they do the law, they do clean contrary to the law, and sin most deadly. For they deny the righteousness of God, his mercy, and his promises; they deny Christ with all his benefits, and in their heart they establish, not the righteousness of the law, (which they understand not, and much less do it), but a mere fantasy and an idol of the law. Therefore we must needs say, that not only in doing of the law, they do it not, but also they sin, and deny the divine Majesty in all his promises. And to this end the law was not given.

Wherefore, they, not understanding the law, abuse the law, and as Paul saith: "They being ignorant of the righteousness of God, and seeking to establish their own righteousness, have not submitted themselves to the righteousness of God," (Rom. x. 3.) For they are blind, and know not how to judge of faith and of the promises, and therefore without all understanding they

rush into the scripture, taking hold but of one part thereof, to wit, the law, and this they imagine that they are able to fulfil by works. But this is a very dream, a bewitching and illusion of the heart: and that righteousness of the law, which they think they do fulfil, is nothing else, in very deed, but idolatry and blasphemy against God. Therefore it cannot be but they must needs abide under the curse.

It is impossible therefore that we should do the law in such sort as they imagine, and much less that we should be justified thereby. This thing first the law itself testifieth, which hath a clean contrary effect; for it increaseth sin, it worketh wrath, it accuseth, it terrifieth, and condemneth. How then should it justify? Moreover, the promise also sheweth the very same thing. For it was said unto Abraham: "In thee shall all the nations of the earth be blessed," (Gen. xii.) There is no blessing therefore but in the promise of Abraham; and if thou be without that promise, thou art under the curse. If thou be under the curse, thou fulfillest not the law, because thou art under sin, the devil, and everlasting death; all which do assuredly follow the curse. To conclude, if righteousness should come by the law, then should the promise of God be in vain, and in vain should he pour out his blessing in so great abundance. Therefore when God saw that we could not fulfil the law, he provided for this long before the law, and promised the blessing to Abraham, saying, "In thee shall all the nations of the carth be blessed." And so hath he testified that all the nations should be blessed, not by the law, but through the promise made unto Abraham. They therefore that lay hold on the law, and seek to be justified thereby, despising the promise, are accursed.

Wherefore (to do) is, first of all to believe, and so through faith to perform the law. We must first receive the Holy Ghost, wherewith we being lightened and made new creatures, begin to do the law, that is to say, to love God and our neighbour. But the Holy Ghost is not received through the law (for they which are under the law, as Paul saith, are under the curse) but by the hearing of faith, that is to say, through the promise. We must be blessed only with Abraham in the promise made unto him, and in his faith. Therefore, before all things, we must hear and receive the promise, which setteth out Christ, and offereth him to all believers; and when they have taken hold upon him by faith, the Holy Ghost is given unto them for his sake. Then do they love God and their neighbour, then do they good works, then do they carry the cross patiently. This is to do the law indeed; otherwise the law remaineth always undone. Wherefore if thou wilt define truly and plainly what it is to do the law, it is nothing else, but to believe in Jesus Christ, and when the Holy Ghost is received through faith in Christ, to work those things which are commanded in the law; and otherwise we are not able to perform the law. For the scripture saith that there