Commentary upon the Epistle to the Galatians

After like sort may we esteem also of Martin Luther, who being first a friar, in what blindness, superstition and darkness, in what dreams and dregs of monkish idolatry he was drowned, his history declareth, witness recordeth, and this book also partly doth specify. Whose religion was all in popish ceremonies, his zeal without knowledge, understanding no other justification but in works of the law and merits of his own making, only believing the history (as many do) of Christs death and resurrection, but not knowing the power and strength thereof. After he had thus continued a long space, more pharisaical and zealous in these monkish ways then the common sort of that order, at length it so pleased almighty God to begin with this man: first to touch his conscience with some remorse and feeling of sin, his mind with fears and misdoubts, whereby he was driven to seek further: So that by searching, seeking, conferring, and by reading of S. Paul, some sparkles of better knowledge began by little and little to appear, which after in time grew up to greater increase. But here it happened to him as commonly it doth to all good Christians: The more that the true knowledge of Christ in him increased, the more Satan the enemy stirred with his fiery darts, with doubts and objections, with false terrors and subtle assaults, seeking by all means possible how to oppress the inward soul which would fain take his rest in Christ. In these spiritual conflicts and inward wrestlings, how grievously he was encumbered, fighting against incredulity, error and desperation, marvellous it is to consider: In so much, that three days and three nights together he lay upon his bed without meat, drink or any sleep, like a dead man (as some of him do write) labouring in soul and spirit upon a certain place of S. Paul in the third chapter to the Rom. which was: Ad ostendendam justitiam suā:

After like sorte may we esteeme also of Martine Luther, who being firste a frear, in what blindnes, superstition and darkenes, in what dreames and dregges of munkishe idolatrye he was drowned, his historie declareth, witnes recordeth, and this booke also partly doth specifie. Whose religion was all in popish ceremonies, his zeale without knowledge, vnderstanding no other iustification but in workes of the law and merites of his owne makinge, onely beleuing the historie (as many doe) of Christes death and resurrection, but not knowing the power and strength thereof. After he had thus continued a longe space, more pharisaicall and zealous in these monkish waies then the common sorte of that order, at length it so pleased almighty God to beginne with this man: first to touch his conscience with some remorse and feelinge of sinne, his mind with feares and misdoutes, whereby he was driuen to seeke further: So that by searching, seekinge, conferring, and by reading of S. Paule, some sparckles of better knowledge beganne by litle and litle to appeare, which after in time grew vp to greater encrease. But here it happened to him as commonlye it doth to all good Christians: The more that the true knowledge of Christe in him encreased, the more Sathan the enemy stirred with his fiery dartes, with doubtes and obiections, with false terrours and subtill assaultes, seeking by all meanes possible howe to oppresse the inward soule which would faine take his rest in Christe. In these spirituall conflictes and inward wrastlings, how greuously he was encumbred, fighting against incredulitie, errour and desperation, maruelous it is to consider: In so much, that three dayes and three nightes together he lay vppon his bedde without meate, drinke or any fleepe, like a deade man (as some of him doe write) labouringe in soule and spirite vppon a certaine place of S. Paule in the third chapiter to the Rom. which was: Ad ostendendam iustitiam suā: