teacheth the truth of the gospel." As if he should say: thosc things which the false apostles teach, brag they never so much that they teach the truth, are nothing else but stark lies. So all heretics pretend the name of God, of Christ, and of the church. Also they pretend that they will not teach errors or lies, but most certain truth and the pure gospel of Christ.

Now, the truth of the gospel is, that our righteousness cometh by faith alone, without the works of the law. The corruption, or falsehood of the gospel is, that we are justified by faith, but not without the works of the law. With the like condition the false apostles also preached the gospel. Even so do our Papists at this day. For they say, that we must believe in Christ, and that faith is the foundation of our salvation: but it justifieth not, except it be furnished with charity. This is not the truth of the gospel, but falsehood and dissimulation. But the true gospel indeed is, that the works of charity are not the ornament or perfection of faith but that faith of itself is God's gift, and God's work in our hearts, which therefore justifieth us, because it apprehendeth Christ our Redeemer. Man's reason hath the law for his object, thus thinking with itself: this I have done, this I have not done. But faith being in her own proper office, hath no other object but Jesus Christ the Son of God, delivered to death for the sins of the whole world. It looketh not to charity; it saith not: what have I done? what have I offended? what have I deserved? but, what hath Christ done? what hath he deserved? Here the truth of the gospel answereth thee: he hath redeemed thee from thy sin, from the devil, and from eternal death.-Faith therefore acknowledgeth that in this one person, Jesus Christ, it hath forgiveness of sins and eternal life. He that turneth his eyes away from this object, hath no true faith, but a fantasy and a vain opinion, and turneth his eyes from the promise to the law, which terrifieth and driveth to despe

ration.

Wherefore those things which the popish schoolmen have taught concerning the justifying faith being furnished with charity, are nothing else but mere dreams. For that faith which apprehendeth Christ the Son of God, and is furnished with him, is the same faith that justifieth, and not the faith which includeth charity. For a true and steadfast faith must lay hold upon nothing else but Christ alone, and in the affections and terrors of conscience, it hath nothing else to lean unto, but this diamond, Christ Jesus. Wherefore he that apprehendeth Christ by faith, although he be never so much terrified with the law, and oppressed with the weight of his sins, yet may he be bold to glory that he is righteous. How, or by what means? Even by that precious pearl Christ Jesus, which he possesseth by faith. This our adversaries understand not, and therefore they cast away this precious pearl Christ, and in his place they set charity,

which, they say, is their precious diamond. Now when they cannot tell what faith is, it is impossible that they should have faith: much less can they teach it in our opinion to others. And as for that which they will seem to have, it is nothing else but natural reason, an opinion, a very dream, and no faith.

This I say, to the end ye may perceive and note that by these words, "the truth of the gospel," Paul vehemently reproveth the contrary. For he reprehendeth the false apostles, because they had taught a false gospel, requiring circumcision, and the observation of the law as necessary to salvation. Moreover, they went about by wonderful craft and subtilty to entrap Paul; for they watched him narrowly, to see whether he would circumcise Titus or no; also, whether he durst withstand them in the presence of the apostles, and for this cause he reprehendeth them bitterly. "They went about," saith he, "to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage." Wherefore the false apostles armed themselves on every side, that they might convince and confound him before the whole congregation. Besides this, they went about to abuse the authority of the apostles, in whose presence they accused him, saying, Paul hath brought Titus, being uncircumcised, into the company of all the faithful; he denieth and condemneth the law in your presence, which are apostles. If he dare be so bold to attempt this here and before you, what will not he attempt in your absence among the Gentiles?

Wherefore, when he perceived that he was so craftily assailed, he strongly withstood the false apostles, saying, We did not suffer our liberty which we have in Christ Jesus to come in danger, although the false brethren sought by all means to snare us, and put us to much trouble: but we overcame them even by the judgment of the apostles themselves, and we would not yield unto them, no, not one hour (for, no doubt, their drift was to have caused Paul to surcease from this liberty for a time), since we saw that they required the observation of the law, as necessary to salvation. But if they had alleged nothing else but charitable bearing with the brethren, no doubt but Paul would have given them place. But it was another thing that they sought to wit, that they might bring Paul, and all that stuck to his doctrine, into bondage. Therefore he would not yield unto them, no, not the space of one moment.

In like manner do we also offer to the Papists all that is to be offered, yea, and more than we ought. Only we except the liberty of conscience which we have in Christ Jesus. For we will not suffer our consciences to be bound to any work, so that by doing this thing or that, we should be righteous, or leaving the same undone we should be damned. We are contented to eat the same meats that they eat, we will keep their feasts and fasting days, so they will suffer us to do the same with a free con

F

science, and leave these threatening words, wherewith they have terrified and brought under their subjection the whole world, saying, We command, we charge, we charge again, we excommunicate, &c. but this liberty we cannot obtain; like as Paul also could not in his time. Therefore we do as he did. For when he saw that he could not obtain this liberty, he would not give place to the false apostles, the space of one hour.

Wherefore, like as our adversaries will not leave this free unto us, that only faith in Christ justifieth; so on the other side, neither will we nor can we give place unto them, that faith furnished with charity justifieth. Here we will, and we ought also to be rebellious and obstinate against them, for else we should lose the truth of the gospel: we should lose our liberty, which we have, not in the emperor, not in kings and princes, not in that monster the Pope, not in the world, not in flesh, blood, reason, &c. but which we have in Christ Jesus. We should lose faith in Christ, which, as before I have said, apprehended nothing else but that precious diamond Christ Jesus. Thia faith, whereby we are regenerate, justified, and engrafted into Christ, if our adversaries will leave unto us sound and uncorrupt, we offer unto them that we will do all things, so that they be not contrary to this faith. But because we cannot obtain this at their hands, we again for our part will not yield unto them one hair's breadth. For the matter which we have in hand is weighty and of great importance, even touching the death of the Son of God; who by the will and commandment of the Father was made flesh, was crucified, and died for the sins of the world. If faith here give place, then is this death and resurrection of the Son of God in vain; then is it but a fable, that Christ is the Saviour of the world; then is God found a liar, because he hath not performed that he promised. Our stoutness therefore in this matter is godly and holy. For by it we seek to preserve our liberty which we have in Christ Jesus, and thereby to retain the truth of the gospel; which if we lose, then do we also lose God, Christ, all the promises, faith, righteousness, and everlasting life.

But here will some men say, the law is divine and holy. Let the law have his glory, but yet no law, be it never so divine and holy, ought to teach me that I am justified, and shall live through it. I grant it may teach me that I ought to love God and my neighbour; also to live in chastity, soberness, patience, &c. but it ought not to shew me, how I should be delivered from sin, the devil, death, and hell. Here I must take counsel of the gospel. I must hearken to the gospel, which teacheth me, not what I ought to do (for that is the proper office of the law), but what Jesus Christ the Son of God hath done for me: to wit, that he suffered and died to deliver me from sin and death. The gospel willeth me to receive this, and to believe it. And this is the

truth of the gospel. It is also the principal article of all Christian doctrine, wherein the knowledge of all godliness consisteth. Most necessary it is, therefore, that we should know this article well, teach it unto others, and beat it into their heads continually. For as it is very tender, so it is soon hurt. This Paul had well tried, and of this have all the godly also good experience.

To conclude, Paul would not circumcise Titus, and, as he saith, for no other cause, but for that certain false brethren were crept in, to espy out their liberty, and would have constrained Paul to circumcise Titus. Paul seeing this constraint and necessity, would give no place, no not for one hour, but strongly resisted them, and therefore he saith, "Neither Titus which was with me, being a Gentile, was compelled to be circumcised." (Gal. ii. 3.) If they had required this in the way of brotherly charity, doubtless he would not have denied it. But seeing they would have done it as a necessary thing, and that by compulsion, to the evil example of others, to the overthrowing of the gospel, and to bring men's consciences into bondage, therefore he set himself mightily against them, and prevailed so, that Titus was not circumcised.

It may seem but a small matter to be circumcised, or not circumcised. But when a man hath an affiance in keeping of it, or else is in fear for not keeping of it, here God is denied, Christ is rejected, the grace and all the promises of God are refused. But it the circumcision be kept without this addition, there is no danger. If the Pope would in this sort require of us the keeping of his traditions, as bare ceremonies, it should not be so grievous unto us to keep them: but to bind men's consciences to these ceremonies, and to make of them a high and acceptable service unto God, yea, and moreover to add, that life and salvation, or death and damnation, consisteth in the observation hereof, is a devilish superstition, and full of blasphemy. Whoso will not cry against this, accursed be he.

VERSE 6, 7. And of them which seemed to be great, I was not taught, (what they were in times past, it is no matter to me, &c.)

This is a vehement and a stout confutation. For he giveth not to the true apostles themselves any glorious title: but as it were abasing their dignity, he saith: "Which seemed to be great;" that is, which were in authority, upon whom the determination of all matters depended. Notwithstanding, the authority of the apostles was indeed very great in all the churches. And Paul also did not seek any whit to diminish their authority, but he thus contemptuously answereth the false apostles, which set the authority and dignity of the apostles against Paul in all the churches, that thereby they might weaken his authority, and bring his whole ministry into contempt. This Paul might not suffer. To the end therefore, that the truth of the gospel,

and liberty of conscience in Christ, might continue among the Galatians, and in all the churches of the Gentiles, he answereth stoutly to the false apostles, that he passed not how great the apostles were, or what they had been in times past; and whereas they alleged the authority of the name of the apostles against him, it touched him nothing at all. He confesseth that the apostles are indeed somewhat, and their authority is to be reverenced. Notwithstanding his gospel and ministry ought not to be overthrown for the name or title of any, whatsoever he be, an apostle, or an angel from heaven.

And this was one of the greatest arguments that the false apostles used against Paul. The apostles, said they, were familiarly conversant with Christ for the space of three years. They heard and saw all his preachings and miracles. Moreover, they themselves preached and wrought miracles while Christ was yet living in the world; whom Paul never saw in the flesh, and as touching his conversion, it was long after the glorification of Christ. Wherefore, they should now consider which of these they ought more to believe; Paul, which was but one and alone, and also but a disciple, yea, and one of the last of all; or the chiefest and most excellent apostles, which, long before Paul, were sent and confirmed by Christ himself. To this Paul answereth: What of all this? This argument concludeth nothing. Let the apostles be never so great, yea, let them be angels from heaven, it is no matter to me. The controversy is not here cerning the excellency of the apostles, but concerning the word of God, and the truth of the gospel. This ought to be kept pure and uncorrupt; this ought to be preferred above all things. Therefore how great Peter and the other apostles have been, what great miracles they have wrought, it is no matter to me. This is it that I only seek, even that the truth of the gospel may continue among you. This seemeth to be but a slender answer of Paul, when of purpose he so contemneth the authority of the apostles, which the false apostles alleged against him, and giveth no other solution to their mighty argument than this: It is no matter to me. Notwithstanding, he addeth a reason of the confutation.

VERSE 6. God accepteth no man's person.

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This place he allegeth out of Moses, who useth the same, not once but many times: "Thou shalt not accept in judgment the person of the rich man or of the poor," (Levit. xix. 15.) And this is a principle of divinity: "God is no accepter of persons," (2 Chron. xix. 7. Rom. ii. 11. Acts x. 34. Eph. vi. 9. Col. iii. 25.) With the which saying he stopped the mouths of the false apostles. As though he would say: Ye set those against me which seem to be somewhat; but God careth not for such outward things. He regardeth not the office of apostleship. It is