bate life. For undoubtedly, if the power of God were upon them, they must be different persons.

But what does Peter mean when he saith, "Who are kept by the power of God unto salvation?"—That this faith, which the power of God, (which is present with us, and of which we are full,) works in us, is a matter so excellent and so great, that by it, we have a clear and certain knowledge of all those things which pertain unto salvation, and are able by it to judge and freely pronounce sentence on all things which are in the world. This doctrine is pure, the other false; this life is acceptable, the other reprobate; this working is good, the other evil. And whatsoever a man of this kind determinately declares, it is so, and is truth. For he cannot be deceived, but is preserved and kept by the power of God, and stands a judge of all doctrine.

On the other hand, where faith and the power of God are wanting, there is nothing but error and blindness. There reason is driven, now to this work, now to that because it is imagining to ascend into heaven by its own works, and is ever thinking thus:- Behold this shall bring thee to heaven! Do this and thou shalt certainly be made partaker of felicity. Hence it is that those numberless floods of colleges, monasteries, altars, priesthoods, and monkeries, have spread themselves over the world. Into such blindness does God permit them to fall who do not believe. Whereas, in us who believe he keeps a sound mind in all things, that we might not be damned under this blindness, but might attain unto salvation.

HOW

HOW TO MEDITATE UPON AND APPLY THE DEATH AND SACRIFICE OF CHRIST.

Paul, in a manner, in every word handleth the argument of this Epistle. He hath nothing in his mouth but Christ, and therefore in every word there is a fer

vency of spirit and life. And mark how well and to the purpose he speaketh. He saith not, who hath received our works at our hands, nor who hath received the sacrifices of Moses's law, worshippings, religions, masses, vows, and pilgrimages, but, "hath given." What? Not gold, nor silver, nor beasts, nor paschal lambs, nor an angel, but "himself." For what? Not for a crown, not for a kingdom, not for our holiness or righteousness, but "for our sins." These words are very thunder-claps from heaven against all kinds of righteousness. Like as is also this sentence of John, "Behold the lamb of God that taketh away the sins of the world." Therefore we must with diligent attention mark every word of Paul, and not slenderly consider them or lightly pass them over, for they are full of consolation, and confirm fearful consciences exceedingly.

But how may we obtain remission of our sins? Paul answereth, that the man which is called Jesus Christ the Son of God, hath given himself for them. These are excellent and most comfortable words, and are promises of the whole law,-that our sins are taken away by none other mean than by the Son of God delivered unto death. With such gun-shot and such artillery must the Papacy be destroyed, and all the religions of the heathen, all works, all merits, and superstitious ceremonies. For if our sins may be taken away by our own works, merits, and satisfactions, what needed the Son of God to be given for them? But seeing he was given for them, it followeth, that we cannot put them away by our own works.

Again by this sentence it is declared, that our sins are so great, so infinite and invincible, that it is impossible for the whole world to satisfy for one of them: and surely the greatness of the ransom, (namely, Christ the Son of God, who gave himself for our sins,) declareth sufficiently, that we can neither satisfy for sin, nor have dominion over it. The force and power of it is set forth and amplified exceedingly by these words, "who gave himself for our sins." Therefore, here is to be marked, the infinite greatness of the price bestowed for it; and

then will it appear evidently, that the power of it is so great that by no means it could be put away, but that the Son of God must needs be given for it. He that considereth these things, well understandeth, that this word SIN comprehendeth God's everlasting wrath and the whole kingdom of Satan, and that it is a thing more horrible than can be expressed; which ought to move us and make us afraid indeed. But we are careless, yea, we make light of sin and a matter of nothing, which, although it bring with it a sting and remorse of conscience, yet notwithstanding, we think it not to be of such weight and force, but that by some little work or merit we may put it away. This sentence therefore witnesseth, that all men are servants and bond-slaves of sin, and, (as Paul saith in another place,)" sold under sin." And again, that sin is a most cruel and mighty tyrant over all men; which cannot be vanquished by the power of any creatures, whether they be angels or men, but by the sovereign and infinite power of Jesus Christ, "who hath given himself for the same."

Furthermore this sentence setteth out to the consciences of all men which are terrified with the greatness of their sins, a singular comfort. For albeit sin be never so invincible a tyrant, yet notwithstanding, for as much as Christ hath overcome it through his death, it cannot hurt them that believe in him. Moreover, if we arm ourselves with this belief, and cleave with all our hearts unto this man Jesus Christ, then is there a light opened and a sound judgment given unto us, so as we may most certainly and freely judge of all kinds of life. For when we hear that sin is such an invincible tyrant, thus, incontinent, by as necessary consequence we infer,-then, what do Papists, Monks, Nuns, Priests, Mahometists, Anabaptists, and all such as trust in their works, which will abolish and overcome sin by their own traditions, works preparative, satisfactions, &c.? Here forthwith we judge all those sects to be wicked and pernicious: whereby the glory of God and of Christ is not only defaced, but also utterly taken away, and our own advanced and established.

But weigh diligently every word of Paul; and especially, mark well the pronoun OUR; for the effect altogether consisteth in the well applying of the pronouns which we find often in the scriptures; wherein also there is some vehemency and power. Thou wilt easily say and believe, that Christ the Son of God was given for the sins of Peter, of Paul, and of other saints whom we account to have been worthy of this grace. But it is, a very hard thing that thou, which judgest thyself unworthy of this grace, shouldest from thy heart say and believe, that Christ was given for thine invincible, infinite, and horrible sins. Therefore, generally, and without the pronoun, it is an easy matter to magnify and amplify the benefit of Christ; namely, that Christ was given for sins, but for other men's sins which are worthy. But when it cometh to the putting to of this pronoun OUR, there our weak nature and reason starteth back, and dare not come near unto God, nor promise to herself that so great a treasure should be truly given unto her; and therefore, she will not have to do with God except first she be pure and without sin. Wherefore, although she hear or read this sentence, "Who gave himself for our sins," or such like, yet doth she not apply this pronoun OUR unto herself, but unto others which are worthy and holy; and as for herself, she will tarry till she be made worthy by her own works.

This then is nothing else but that man's reason fain would, that sin were of no greater force and power than she herself dreameth it to be. Hereof it cometh, that hy-: pocrites, being ignorant of Christ, although they feel the remorse of sin, do think notwithstanding, that they shall be able easily to put it away by their good works, and merits; and secretly in their hearts they wish, that these words, "Who gave himself for our sins," were but as words spoken in humility; and would have, their sins not to be true and very sins indeed, but light and small matters. To be short, man's reason would fain bring and present to God a feigned and coun-, terfeit sinner, which is nothing afraid nor hath any feeling of sin. It would bring him, that is whole, and not

T

him that hath need of a physician: and when it feeleth no sin, then it would believe that Christ was given for

our sins.

The whole world is thus affected: and especially, they that would be counted more holy and religious than others, as monks and justiciaries. These confess with their mouth that they are sinners, and they confess also that they commit sins daily; howbeit, not so great and many, but that they are able to put them away by their own works. Yea, and besides all this, they will bring their righteousness and deserts to Christ's judgmentseat, and demand the recompense of eternal life for them at the judge's hand. In the meanwhile, notwithstanding, (as they pretend great humility,) because they will not vaunt themselves to be utterly devoid of sin, they feign certain sins, that for the forgiveness thereof they may with great devotion pray with the publican, "God be merciful to me a sinner." Unto them these words of St. Paul," for our sins," seem to be but light and trifling therefore, they neither understand them, nor in temptation, when they feel sin indeed, can they take any comfort of them, but are compelled flatly to despair.

This is then the chief knowledge and true wisdom of Christians,-to count these words of Paul, that Christ was delivered to death, not for our righteousness, or holiness, but "for our sins," (which are very sins indeed, great, many, yea infinite, invincible,) to be most true, effectual, and of great importance. Therefore, think them not to be small and such as may be done away by thine own works; neither yet despair thou for the greatness of them, if thou feel thyself oppressed therewith either in life or death; but learn here of Paul to believe that Christ was given, not for feigned or counterfeit sins, nor yet for small sins, but for great and huge sins: not for one or two, but for all: not for vanquished sins (for no man, no nor angel is able to overcome the least sin that is) but for invincible sins. And except thou be found în the number of those that say "our sins;" that is, which have this doctrine of faith and teach, hear, learn,