Paul here teacheth, who being apprehended by faith, giveth unto us righteousness and life. And here he setteth out most lively the priesthood and offices of Christ; which are, to pacify God, to make intercession for sinners, to offer up himself a sacrifice for their sins, to redeem, to instruct, and to comfort them. Let us learn therefore to give a true definition of Christ, not as the school-divines do, and such as seek righteousness by their own works, which make him a new lawgiver, who abolishing the old law hath established a new. To these Christ is nothing else but an exactor and a tyrant. But let us define him as Paul here doth: namely, that he is the Son of God, who not for our desert or any righteousness of ours, but of his own free mercy offered up himself a sacrifice for us sinners, that he might sanctify us for

ever.

Christ then is no Moses, no exactor, no giver of laws, but a giver of grace, a saviour, and one that is full of mercy: briefly, he is nothing else but infinite mercy and goodness, freely given and bountifully giving unto us. And thus shall you paint out Christ in his right colours. If you suffer him any otherwise to be painted out unto you, when temptation and trouble cometh, you shall soon be overthrown. Now, as it is the greatest knowledge and cunning that Christians can have, thus to define Christ; so of all things it is the hardest. For I myself, even in this great light of the gospel, wherein I have been so long exercised, have much ado to hold this definition of Christ which Paul here giveth: so deeply hath the doctrine and pestilent opinion that Christ is a lawgiver, entered even as it were oil into my bones. Ye young men therefore are in this case much more happy than we that are old. For ye are not infected with these pernicious errors, wherein I have been so nusled and so drowned even from my youth, that at the very hearing of the name of Christ my heart hath trembled and quaked for fear; for I was persuaded that he was a severe judge. Wherefore it is to me a double travail and trouble to correct and reform this evil: first to forget, to condemn, and to resist this old grounded error, that Christ is a lawgiver and a judge; for it always returneth and plucketh me back; then to plant in my heart a new and a true persuasion of Christ that he is a justifier and a saviour. Ye, I say, that are young, may learn with much less difficulty, to know Christ purely and sincerely, if ye will. Wherefore if any man feel himself oppressed with heaviness and anguish of heart, he must not impute it unto Christ, although it come under the name of Christ, but unto the devil, who oftentimes cometh under the colour of Christ, and transformeth himself into an angel of light.

Let us learn, therefore, to put a difference between Christ and a lawgiver, not only in word but also in deed and in practice: that when the devil shall come under the shadow of Christ, and shall go about to trouble us under his name, we may know him. not to be Christ, but a very fiend indeed. For Christ,

when he cometh, is nothing else but joy and sweetness to a trembling and broken heart, as here Paul witnesseth, who setteth him out with this most sweet and comfortable title when he saith," which loved me, and gave himself for me." Christ therefore, in very deed, is a lover of those which are in trouble and anguish, in sin, and death, and such a lover as gave himself for us: who is also our high priest, that is to say, a mediator between God and us miserable and wretched sinners. What could be said, I pray you, more sweet and comfortable to the poor afflicted conscience? Now, if these things be true (as they are indeed most true, or else the gospel must be nothing but a fable) then are we not justified by the righteousness of the law; but much less by our own righteousness.

Read therefore with great vehemency these words, "me," and "for me," and so inwardly practise with thyself, that thou, with a sure faith, mayst conceive and print this "me" in thy heart, and apply it unto thyself, not doubting but that thou art of the number of those to whom this "me" belongeth: also that Christ hath not only loved Peter and Paul, and given himself for them, but that the same grace also which is comprehended in this "me," as well pertaineth and cometh unto us, as unto them. For as we cannot deny but that we are all sinners, and are constrained to say that through the sin of Adam we are all lost, were made the enemies of God, subject to the wrath and judgment of God, and guilty of eternal death (for this do all terrified hearts feel and confess, and more indeed than they should do:) so can we not deny but that Christ died for our sins, that he might make us righteous. For he died not to justify the righteous, but the unrighteous, and to make them the children of God, and inheritors of all spiritual and heavenly gifts. Therefore, when I feel and confess myself to be a sinner through Adam's transgression, why should I not say, that I am made righteous through the righteousness of Christ, especially when I hear that he loved me, and gave himself for me? This did Paul most stedfastly believe, and therefore he speaketh these words with so great vehemency and full assurance; which he grant unto us, in some part at the least, who hath loved us, and given himself for us.

VERSE 21. I do not abrogate or reject the grace of God.

Now he prepareth a way to the second argument of this epistle. And here ye must diligently consider, that to seek to be justified by the works of the law, is to reject the grace of God. But, I pray you, what sin can be more execrable or horrible, than to reject the grace of God, and to refuse that righteousness. which cometh by Christ? It is enough and too much already that we are wicked sinners and transgressors of all the commandments of God: and yet we commit, moreover the most execrable sin of all sins, in that we do most contemptuously refuse the

grace of God and remission of sins offered unto us by Christ. This blasphemy is more horrible than can be expressed. There is no sin which Paul and the other apostles did so much detest, as the contempt of grace, and denial of Christ, and yet there is no sin more common. Hereof it cometh, that Paul, above the rest, doth so sharply inveigh against Antichrist, for that he despiseth the grace of God, and refuseth the benefit of Christ our high priest, who offered up himself a sacrifice for our sins. Now, thus to deny Christ, what is it else but to spit in his face, to tread him under foot, to set himself in his place, and to say, I will justify thee, and I will save thee? By what means? By masses, pilgrimages, pardons, merits, and such like. We see then how proudly Antichrist hath lift up himself against and above God, and set himself in the place of Christ, rejected the grace of God, and denied the faith. For this is his doctrine: faith availeth nothing, saith he, unless it be joined with works; and by this false and detestable doctrine he hath defaced, darkened, and utterly buried the benefit of Christ; and in the stead of the grace of Christ and his kingdom, he hath established the doctrine of works and the kingdom of ceremonies, and hath confirmed the same with mere trifles and doting dreams, and by this means he hath wrested the whole world out of Christ's hands, (who alone ought to reign in the conscience) and hath thrown it down headlong into hell.

Hereby we may easily understand what it is to reject and refuse the grace of God, even to seek righteousness by the law. Now who hath ever heard that a man, by keeping of the law, rejecteth grace? Do we then sin in keeping of the law? No, forsooth. But we despise grace when we observe the law to this end, that we may be justified through it. The law is good, holy, and profitable, and yet it justifieth not. He then that keepeth the law to be justified thereby, rejecteth grace, denieth Christ, despiseth his sacrifice, and will not be saved by this inestimable price, but will satisfy for his sins through the righteousness of the law, or deserve grace by his own righteousness. And this man blasphemeth and despiseth the grace of God. Now, what a horrible thing it is to say that any man should be so devilish as to despise the grace and mercy of God? And yet notwithstanding all the world doth so: albeit it cannot abide that any man should so judge of it, but will seem to do high service and honour unto God. Now followeth the second argument.

VERSE 21. For if righteousnesa come by the law, then Christ died in vain.

These words of Paul ought diligently to be weighed and considered in this wise. Is it true that Christ suffered death or not? Again, did he suffer in vain or not? Here we are onstrained to answer, except we be stark mad, that he suffered in very deed, and that he suffered not in vain, nor for himself, but

for us. If then he suffered not in vain, it followeth of necessity that righteousness cometh not by the law.

Here again I admonish you, that Paul speaketh not of the ceremonial law only, as the Papists do continually dream. Take now therefore the ceremonial law, and even the moral law itself also, or the law of the ten commandments, wherein is contained the most perfect religion, and the highest service of God: that is to say, faith, the fear of God, the love of God, and the love of our neighbour, and shew me any man that hath been justified thereby, yet it is true notwithstanding that Christ died in vain. For he that is justified by this law, hath power in himself to obtain righteousness. For in that he doth what in him lieth, he deserveth grace, and the Holy Ghost is poured into him, whereby he is now able to love God and his neighbour. This being granted, it must needs follow that Christ died in vain. For what need of Christ hath he which both loveth Christ and giveth himself for him, so that he is able by the merit of congruence before grace to obtain grace, and then to do such works as by the merit of worthiness after grace, he is able to deserve eternal life? Then take away Christ with all his benefits, for he is utterly unprofitable. But why was he born? Why was he crucified? Why did he suffer? Why was he made my high priest, loving me and giving "himself" an inestimable sacrifice for me? In vain, no doubt, and to no purpose at all, if righteousness come by no other means than the Papists teach: for without grace and without Christ, I find no righteousness either in myself or in the law.

Is this horrible blasphemy to be suffered or dissembled, that the divine Majesty, not sparing his own dear son, but delivering him up to death for us all, should not do all these things seriously and in good earnest, but as it were in sport? Before I would admit this blasphemy, I would not only that the holiness of all the Papists and merit-mongers, but also of all the saints and holy angels, should be thrown into the bottom of hell, and condemned with the devil. Mine eyes shall behold nothing else but this inestimable price, my Lord and Saviour Christ. He ought to be such a treasure unto me, that all other things should be but dung in comparison of him. He ought to be such a light unto me, that when I have apprehended him by faith, I should not know whether there be any law, any sin, any righteousness, or any unrighteousness in the world. For what are all things which are in heaven and earth, in comparison of the Son of God, Christ Jesus my Lord and Saviour, "who loved me and gave himself for me?" Wherefore, to reject the grace of God, is a horrible sin, and commonly reigning throughout the world; whereof all they are guilty which seek righteousness by their own works. For while they seek to be justified by their own works and merits, or by the law, they reject the grace of God and Christ, as I have said. And of all these abominations the Pope hath been the only author. For he hath not only defaced and trodden under his

feet the gospel of Christ, but hath also replenished the world with his cursed traditions. And hereof, among other enormities, his bulls and pardons are a sufficient witness; whereby he absolveth, not such as believe, but such as are contrite, make confession to a priest, and reach out their helping hand to the maintenance of his pomp and traditions. Yet notwithstanding in this great light of the gospel, the blind and obstinate Papists do continue still, in their wicked opinions and doting dreams, saying, that the qualities of nature do remain sound and uncorrupt, and that men are able to prepare themselves to grace, or to deserve grace by their own works and merits. And so far off is it that they will acknowledge their impiety and error, that they do yet still obstinately defend the same, even against their own conscience.

the

But we do constantly affirm with Paul (for we will not reject grace of God) that either Christ died in vain, or else "the law justifieth not. But Christ died not in vain: therefore the law justifieth not. Christ, the Son of God, of his own free grace and mercy, has justified us: therefore the law could not justify us, for if it could, then had Christ done unwisely in that he gave himself for our sins, that we thereby might be justified. We conclude therefore, that we are justified neither by our own works and merits before grace or after, neither yet by the law.

Now if my salvation was so costly and dear a price unto Christ, that he was constrained to die for my sins, then all my works, with all the righteousness of the law, are but vile and nothing worth in comparison of this inestimable price. For how can I buy that for a farthing, which cost many thousand talents of gold? Now the law (to speak nothing of other matters which are of much less value) with all the works and righteousness thereof, is but as a farthing, if ye compare it unto Christ: who by his death hath vanquished my death, and hath purchased righteousness and everlasting life. Should I then despise and reject this incomparable price, and by the law or by the works and merits of men (vile dross and dung, for so Paul calleth them, if they be compared unto Christ) seek that righteousness which Christ freely and of mere love hath given unto me already, and hath cost him so great a price, that he was constrained to give himself and even his own heart-blood for me? This, as I have said, the whole world doth, and especially such as will be counted more holy and religious than others. Whereby they plainly witness, that Christ died in vain, although with their mouths they confess the contrary never so much: which is most horrible, to blaspheme the Son of God, to spit in his face, to tread him under foot, to count the blood of the Testament as an unholy thing, and utterly to despise the spirit of grace.

Paul here disputing of righteousness, hath no civil matter in hand, that is, he speaketh not of civil righteousness; which God