Collected Sermons — Martin Luther

Collected Sermons · Martin Luther

A SERMON OF D. MARTIN LVTHER, CONCERNING THEM THAT BE VNDERUNDER THE Law, and them that be vnderunder Grace.

Gal. 4.

Verſe 1. THen I ſaye, that the heire as long as he is a childe, differeth nothing from a ſeruaunt, though he be Lord of all,

2. But is vnderunder tuters and gouerners, vntill the time appointed of the father.

3. Euen ſo, we when we were children, were in bondage vnderunder the rudiments of the world.

4. But when the fulnes of time was come, God ſent forth his Sonne made of a woman, and made vnderunder the Lawe,

5. That he might redeeme them which were vnderunder the Lawe, that we might receiue the adoption of the ſonnes.

6. And becauſe ye are ſonnes, God hath ſent forth the Spirit of his Sonne into your hearts, which cryeth, Abba, Father.

7. Wherefore now thou art not a ſeruaunt, but a ſonne: if thou be a ſonne, thou art alſo an heire of God through Chriſt.

THis text toucheth the very pith of Paules chiefe doctrine, the cauſe why it is well vnderſtood of ſo few, is not, for that it is ſo obſcure and hard, but becauſe there is almoſt no knowledge of faith left in the world, without which it can not be that one ſhould rightly vnderſtand Paule, who euerie where intreateth of faith with ſuch force of the ſpirit as he is able. I muſt therefore ſpeake ſomewhat, that this text may be made plaine, and that I may more conueniently bring light vntounto it in expounding it, I will ſpeake a few wordes in maner of a preface. Firſt therefore we muſt vnderſtād that that treatiſe, wherein is intreated of good workes, doth farre differ from that wherein is intreated of iuſtification, as there is verie great difference betweene the ſubſtance and the working, betweene a man & his worke. Now iuſtification is of man, and not of workes: for man is either iuſtified and ſaued, or iudged and condemned, and not workes. Neither is it in controuerſie among the godly, that man is iuſtified by no worke, but righteouſnes muſt come vntounto him from ſome other where, then from his owne workes. For Moſes writeth of Abel after this ſort: The Lord had reſpect vntounto Abel, and to his oblation. God firſt regardeth the man, and thē the worke.Firſt he had reſpect to Abel himſelfe, then to his oblation, becauſe that Abel was firſt counted righteous, entire, and acceptable vntounto God, and then for his ſake his oblation alſo was alowed, and not he becauſe of his oblation. Againe, God had no reſpect to Cain, and therefore neither to his oblation: where againe thou ſeeſt, that regard is had firſt of the worker thē of the worke. Of this place it is verie plainly gathered, that no worke can be allowed of God, whereas he which worketh that worke, was not firſt acceptable to him: and againe, that no worke is diſalowed of him, vnles the authour thereof be diſallowed before. I thinke that theſe thinges wilbe ſufficient concerning this matter in this place, of which it is eaſie to vnderſtand, that there are two ſortes of workes: ſome going before iuſtification, and ſome following it, and that theſe laſt are good workes in deede, but that thoſe other do onelyonly appeare to be good. Hereof commeth ſuch diſagreemēt betweene God, and thoſe counterfect holy ones, for this cauſe nature and reaſon riſe and rage againſt the holy Ghoſt, this is that whereof almoſt all the whole Scripture intreateth. The Lord in his word defineth, that all workes that goe before iuſtification, are euell, and of no importaunce, and requireth that man himſelfe before all thinges be iuſtified. Againe,Man before he is regenerate can doe nothing that is good. he pronounceth all men, which are not yet regenerate, and hauehave not chaunged that nature, which they receiued of their parentes, with the newe creature of Chriſt, to be vnrighteous and wicked, according to that ſaying Pſal. 116: All men are lyars, that is, vnable to performe their dutie, and to doe thoſe thinges, which by right they ought. And Gen. 6: The heart of man is alwayes ready vntounto euell, whereby vndoutedly it commeth to paſſe, that he is able to do nothing that is good, which hath the fountaine of actions, that is his heart, corrupted. And if he do many workes which in outward ſhew ſeeme good,God hath regard firſt to y^e worker then to y^e worke, reaſon doth quite cōtrarie, affirming that by his workes the worker is iuſtified. they are no better then the oblation of Cain.

Here againſt commeth forth reaſon our reuerend maiſtres ſeeming to her ſelfe meruelous wiſe, yet in deede is vnwiſe and blynde, and is not aſhamed to gainſay her God, & to reproue him of lying, ſhe being furniſhed with her follies and verie ſtrawie armour, to wit, the light of nature, free will, the ſtrength of nature, alſo with the bookes of the heathen and with the doctrines of men. She dareth with her euell ſounding ſtringes make a noyce againſt God, that the workes of a man euen not yet iuſtified, are good workes, and not workes like vntounto Cains, (which God pronounceth) yea and ſo good, that he that worketh them is iuſtified by them. For ſo Ariſtotle hath taught, that he that worketh well is made good. VntoUnto this ſaying ſhe leaueth and ſticketh vnmoueably, and wreſteth the Scripture cleane contrarie, contending that God will hauehave reſpect firſt to the workes, thē to the worker. Such verie deueliſh doctrine beareth the ſway now euerie where in ſcholes, colledges & monaſteries, wherein no other ſaincts, then Cain was, hauehave rule and authoritie. Now of this errour an other immediatly ſpringeth. They which attribute ſo much to workes, & do not accordingly eſteeme the worker and ſound iuſtification, go ſo farre, that they aſcribe all merit and ſoueraigne righteouſnes to workes done before iuſtification, making almoſt no account of faith, alleaging that which Iames ſaith, that without workes it is dead. Which ſentence of the Apoſtle when they litle vnderſtand, they attribute almoſt nothing to faith, they alwayes ſticke to workes, whereby they thinke they do merit exceedingly of God, and are perſwaded that for their workes ſake they ſhall obtaine the fauour of God, and by this meanes do they continually diſagree with God, ſhewing themſelues to be the right poſteritie of Cain. God hath reſpect vntounto man, theſe to the workes of man: God aloweth the workes for his ſake that worketh, theſe require that for the workes ſake the worker may be crowned. Now God goeth not from his ſentence, as it is meete and iuſt, and theſe will ſeeme nothing leſſe thē to erre in any reſpect. They will not hauehave their good workes contemned, reaſon to be nothing eſteemed, free will to be counted vneffectuall, or ſurely, if thou doeſt here ſtriue againſt them, they beginne to be angrie with God, and count it a ſmall matter to kill their brother Abel.

But here perhaps thou wilt ſay: what is needfull to be done? by what meanes ſhall I firſt of all become righteous, and acceptable to God? How ſhall I attaine to this perfect iuſtification? The Goſpell aunſwereth, preaching that it is neceſſarie that thou heare Chriſt, and repoſe thy ſelfe wholy in him, denying thy ſelfe, & diſtruſting all thine owne ſtrength. By this meanes thou ſhalt be chaunged from Cain to Abel, & being thy ſelfe acceptable, ſhalt offer acceptable giftes to the Lord. This faith, as it is preached vntounto thee for no merit of thine owne, ſo is it giuen vntounto thee for no deſeruing of thine, but of meere grace. And this faith iuſtifieth thee, thou being endued herewith the Lord remitteth all thy ſynnes, and that by the contemplation of Chriſt his ſonne, in whom this faith beleeueth and truſteth. Moreouer he giueth vntounto ſuch a faith his ſpirit, which doth throughly chaunge a man and make him new, ſo that now he hath other reaſon, and an other will, then before, namely that which is ready vntounto good. Such a one worketh nothing but good workes, neither can it be but good, which he being good before, ſhall do, whereof I hauehave ſpoken ſomewhat before. Wherefore nothing els is required vntounto iuſtificatiō,What is required to iuſtification. then to heare Ieſus Chriſt our Sauiour, and to beleeue in him, howbeit neither of theſe is the worke of nature, but both of onelyonly grace. He therefore that goeth about to attaine hereunto by workes, ſhutteth the way to the Goſpell, to faith, grace, Chriſt, God, and all thinges that helpe vntounto ſaluation. Againe, vntounto good workes there is neede onelyonly of iuſtification, which he that hath attained, doth worke onelyonly good workes, and beſide ſuch a one none. Hereof it ſufficiētly appeareth, that the beginning, the thinges following, and the order of mans ſaluation are after this ſort. Firſt of all is required, that thou heare the word of God, next that thou beleeue, then that thou do worke, & ſo at the laſt become ſaued and happie. He which chaungeth this order, without doute is not of God. Paul alſo deſcribeth this order Rom. 10, ſaying: VVhoſoeuer shall call vponupon the Name of the Lord, shalbe ſaued. But how shal they call on him, in whom they hauehave not beleeued? and how shall they beleeue in him, of whom they hauehave not heard? and how shall they heare without a preacher? and how shal they preach, except they be ſent? Therefore Chriſt teacheth vsus to pray the Lord of the harueſt, that he would ſend forth labourers into his harueſt, that is, ſyncere preachers. Whē we heare theſe preach the true word of God, we may beleeue, which faith iuſtifieth a man, and maketh him godly in deede, that he now calleth vponupon God in the ſpirit of the ſonnes, and worketh nothing but that which is good, and thus becōmeth a man ſaued. Which is no other thing, then if I ſay: He that beleeueth ſhalbe ſaued. Againe, he that worketh without faith is condemned, as Chriſt ſaith: He that doth not beleeue ſhalbe condemned, from which no workes ſhall deliuer him.

Confer now herewith thoſe things which are wont commonly to be ſpoken of honeſtie and righteouſnes. Are they not wont thus to ſay? I will endeuour, that I may yet become honeſt. It is meete ſurely that we ſtudy to lead an honeſt life and to do good workes. Well, admit this to be ſo. But if one thē aſke them how we may applie our ſelues vntounto honeſtie, and by what meanes we may attaine vntounto it: they aunſwere, that we muſt faſt, praie, frequent temples, auoide ſynnes &c.Hypocriticall & counterfet holines. Hereupon one becommeth a Charterhouſe Monke, an other choſeth ſome other order of monkes: an other is conſecrated a Prieſt: ſome tormēt their fleſh by wearing heare cloth: other ſcourge their bodies with whipps, other afflict themſelues after other ſorts. But theſe are euen of Cains broode, & their workes are no whit better then y^e workes of Cain. For the man himſelfe continueth the ſame that he was before, vngodly, and without all iuſtification: there is a certaine chaunge made only of outward workes, of apparell, of places &c. Neither are theſe any other thē very apes of ſaincts, for they do prepoſterouſly imitate the maners & workes of ſaincts, when as they themſelues are nothing leſſe thē ſaincts. They ſcarce thinke of faith, they preſume onelyonly of ſuch workes as ſeeme good vntounto thēſelues, thinking by thē to come vntounto heauen. Of whom Chriſt ſaid: Enter in at the ſtraight gate: for I ſay vntounto you, many ſeeke to enter in at it, & can not. Why is this? becauſe they know not what this narrow gate is. For it is faith, which doth altogither annihilate or make a man nothing in his owne eyes, & requireth y^t he put no truſt in any of his owne works, but that he leane only to y^e grace of God, & be prepared for it to leaue & ſuffer all things. But thoſe holy ones of Cains broode thinke their good workes to be the narrow gate, & are not therefore extenuated, or made leſſe, whereby they might enter: they do not leaue confidence in their workes, but gathering them togither in great coules, they hang them about them, and ſo go about to enter in being burdened, and as it were ſwollen bigge, which is as poſſible for them, as for a camell with his bounched backe to go through y^e eye of a needle.

Whē thou ſhalt begin to preach vntounto theſe of faith, they laugh and hiſſe at thee: Doeſt thou count vsus, ſay they, for Turkes and Heathen, whom it behoueth now firſt to learne faith? Is there ſuch a companie of Prieſts, Monkes and Nunnes, & is not faith knowne? Who knoweth not what he ought to beleeue? euen manifeſt ſynners know that. And being after this ſort animated and ſtirred vp, they thinke that they be aboūdantly endued with faith, and that the reſt is now to be finiſhed & made perfect by workes. Whereupon they make too ſmall & ſclender account of faith, as I hauehave ſaid, becauſe they are ignorant both what faith is, & that it alone doth iuſtifie. They call it faith, when they beleeue thoſe things which they hauehave heard of Chriſt, which kynde of faith the Deuels alſo hauehave, & yet are nothing therefore iuſtified: but this deſerueth to be called rather an opinion of men then fayth. For as we do oftentimes admoniſh, it is not ſufficient, that thou maieſt worthely be called a Chriſtian, to beleeue thoſe things to be true, which are preached of Chriſt, which kinde of faith they of Cains broode alſo hauehave:A true faith. but thou muſt alſo nothing doute, that thou art of the number of them, vntounto whom all thoſe benefits of Chriſt are giuen & exhibited. Which he that beleeueth, muſt plainly confes, that he is holy, godly, righteous, the ſonne of God, and certaine of ſaluation, & that by no merit of his owne, but by the only mercy of God poured forth vponupon him for Chriſtes ſake. Which he beleeeueth to be ſo rich and plentifull, as it is in deede, that although he be as it were drowned in ſynnes, he is notwithſtāding thereby made holy & the ſonne of God. Whereof if he ſhould any thing dout, he ſhould procure exceeding ignominie & reproch to baptiſme which he hath receiued, & to y^e Lords ſupper, & alſo reproue y^e word & grace of God of falſhood. Wherefore take heede that thou nothing dout, that thou art y^e ſonne of God, & therefore righteous, by his grace, let all feare & care be here awaye. Howbeit thou muſt feare & tremble that thou maiſt perſeuer ſuch a one vntounto y^e end: Thou muſt not being in this caſe, be careful that thou maiſt become righteous & ſaued, but that thou maiſt perſeuer and cōtinue. Neither muſt thou do this, as though it cōſiſted in thine own ſtrēgth, for all thy righteouſnes & ſaluation is of only grace, whereunto only thou muſt truſt: But whē thou knoweſt that it is of grace alone, & that they faith alſo is the gift of God, thou ſhalt for good cauſe liue in feare & care, leſt that any tētatiō do violētly moue thee frō this faith. Hereunto pertaineth that which is written in the 9. chap. of Eccleſiaſtes: The righteous & wiſe, yea and their ſeruaunts alſo are in the hād of God, & there is no man that knoweth either louelove or hate, but all things are before thē. It happeneth vntounto one as vntounto an other, &c. For y^e preſent time eueryevery one by faith is certaine of his ſaluation, but conſtantly to ſtand and perſeuer, as it is the gift of the Lord, and not in our owne ſtrength, ſo ought we alwayes to hauehave a care and feare thereof.

Whē they of Cains broode heare faith to be entreated of after this ſort, they can not ſufficiently maruell at our madnes, as it ſeemes vntounto them. God turne this away from me, ſay they, that I ſhould affirme my ſelfe holy and godly, farre be this arrogancie and raſhnes from me. I am many wayes a miſerable ſinner, I ſhould be mad, if I ſhould arrogate holines vntounto my ſelfe. And thus they mocke at true faith, and count ſuch doctrine as this for execrable errour, and goe about with might and mayne to extinguiſh the Goſpell. Theſe are they that deny the faith of Chriſt,Denyers of the faith of Chriſt. & perſecute it in the whole world, of whom Paule ſpeaketh 1. Tim. 4: In the latter times many shall depart from the faith, &c. For we ſee it brought to paſſe by the meanes of theſe, that true faith lyeth eueryevery where oppreſſed, is not onelyonly not preached, but alſo commonly diſallowed and condemned, with all them that either teach or profes it. The Pope, Biſhops, Colleges, Monaſteries, and Vniuerſities hauehave now aboue fiue hundred yeares perſecuted it with one mind and conſent, yea and that maruelous ſtiffely and obſtinately, and hauehave done no other thing vntounto the world, but eueryevery where as much as they were able driuen many vntounto hell. Which truely both hath bene and is that laſt and moſt hurtfull perſecution of Antichriſt: The Lord at the laſt bring it to an end.

If any obiect againſt the admiration or rather mad ſenſleſnes of theſe men, that we doe nothing but that that is meete, if we count our ſelues euen holy, truſting to the goodnes of God iuſtifying vsus, ſeeing that Dauid prayed thus: Preſerue thou me, Pſal 86.2. Rom. 8.16.O Lord, for I am holy. And for that Paule ſayth▪ The Spirit of God beareth witnes vvith our Spirit that we are the children of God; They aunſwer that the Prophet and Apoſtle would not teach vsus in theſe wordes, or giuegive vsus an example, which we ſhould follow, but that they being peculiarly and ſpeciall enlightened, receiued ſuch reuelatiō of them ſelues that they were holy. And after this ſort they miſinterpret and wreſt whatſoeuer place of the Scriptures affirmeth that we are holy, ſaying that ſuch doctrines are not written for vsus, but that they are rather peculiar miracles and prerogatiues as they call them, which doe not belonge to all. Which forged imagination we account of, as hauing come from their ſick braine, who when as they be them ſelues void of faith, and ſauour nothing of the ſpirit, thinke and contend, that there be none which hauehave ſounde faith and the ſpirit, whereby ſurely they beleeue them ſelues to be thornes and thiſtles, not Chriſtians, but rather enemies and deſtroyers of Chriſtians, and perſecutours of the Chriſtian faith.

Againe, they are of this beleefe, that they ſhall be righteous & holy by their owne workes, and that becauſe of them God will giuegive vntounto them ſaluation and eternal bleſſednes.The Papiſtes attribute more to their owne workes then to God his grace. But here ſee the madnes of men: in their opinion and iudgement it is a Chriſtian thinge, to thinke that we ſhall be righteous and ſaued becauſe of our workes, and to beleeue that theſe thinges are giuen by the grace of God, they condemne as hereticall. They attribute that to their owne workes which they attribute not to the grace of God: they affirme that they doe ſaue vsus, and not this: they truſt to works, they can not truſt to Gods grace: which blindnes worthely commeth vntounto them, inaſmuch as they will not build vponupon the rocke, let them build vponupon the ſand, & ſo be drowned by their owne meanes, that by their owne workes and ſatisfactions they may torment them ſelues euen vntounto death, gratifying Satan herein, for that they will not reſt vponupon the grace of God, & ſerue the Lord with a gentle and ſweete ſeruice.They that are endued with a true faith, are both ioyfull in God, and dutifull toward their neighbours. For they that are endued with true faith, and doe reſt vponupon the grace of the Lord, it is meruelous, how they are in God, by his goodnes, of moſt quiet mindes, and greatly reioycing with holy ioy: whereupon they doe alſo with pleaſure apply them ſelues to good workes, not to ſuch as theſe of Cains broode doe, as to fayned prayers, faſting, baſe & filthy apparell, & ſuch like trifles, but to true & right good workes, whereby their neighbour is profited, and from whence no ſmall commoditie redoundeth vntounto men. Moreouer, they are of moſt ready mindes to ſuffer whatſoeuer thinges, inaſmuch as they are certaine that God doth fauour them, and hath a care of them. Theſe are right honeſt and profitable men, of whom both God is glorified, & men much profited. When as thoſe of Cains broode ſerue to no vſe, either before God or before men, no, they doe not ſo much as profit them ſelues, but are onelyonly an vnprofitable lumpe of earth, yea not onelyonly vnprofitable, but exceeding pernicious and hurtfull alſo both to them ſelues, and to others. For inaſmuch as they are deſtitute of true faith, they can not giuegive vntounto God his due glory,Where true faith is wanting, there neither God can be duly glorified, not true good workes done nor doe thoſe good workes which may truly profit their neighbour. For thoſe workes that they apply them ſelues vntounto, are their owne inuentions, conſiſting in geſtures, apparell, places, times, meates and ſuch like trifles, whereby their neighbour can be holpen neither in body, nor minde, nor in any thinge els. For what can it profit me that thy crowne is ſhauen very broad: that thou weareſt a gray coule: what profit bringeth it, that thou faſteſt to day, and keepeſt holy day to morrow: that thou abſtaineſt from this meate, and eateſt that: that thou remaineſt in this place: that thou readeſt and mumbleſt vp daily ſo many wordes? Surely thou dooſt nothing els by theſe, but torment thy ſelfe to pleaſe Satan, and to be a pernicious and hurtfull example to thy neighbours: for there is no Chriſtianitie in thy life being ſuch. Thou beleeueſt not as it behoueth a Chriſtian to beleeue, and therefore neither dooſt thou pray Chriſtianly: Thy faſting alſo is not true chaſtiſing of thy body, but raſhly taken vponupon thee in ſteede of a good worke: In a ſumme, this thy ſeruice and ſtudy of religion is no other thing, then in time paſt amonge the Iewes was the religion of Moloch and Baal, in the honour of whom they did kill and burne euen their owne children. So pernitious and peſtilent an example is this thy holines, which ſeemeth ſo goodly vntounto thee, which when it meruelouſly counterfaiteth a ſhew of godlines, it draweth miſerable men to the following thereof, and vtterly extinguiſheth true religion.

Here perhaps ſome godly man will thinke: If the matter be ſo, and our workes doe not ſaue vsus, but onelyonly to heare Chriſt and beleue in him, who is giuen vntounto vsus of the Father to be our righteouſnes and ſaluation, to what ende then are ſo many precepts giuen vntounto vsus, and why doth God ſo ſeuerely require that they be obeyed? The preſent text of the Apoſtle ſhall giuegive vntounto vsus the ſolution of this queſtion, and vponupon this fit occaſion we will now enter into the expoſition thereof. The Galathians being taught of Paule the faith of Chriſt, but afterwards ſeduced by falſe Apoſtles, thought that the matter of our ſaluation muſt be finiſhed & made perfect by the workes of the law, and that onelyonly faith doth not ſuffize. Theſe Paule calleth backe againe from workes vntounto faith with great diligence, and words meruelous effectual, plainly prouing that the workes of the law which goe before ſaith, doe make vsus onelyonly ſeruaunts, and be of no importance to godlines & ſaluation: but that faith doth make vsus the ſonnes of God, & that from thence true good workes doe without conſtraint forth with moſt plentifully flowe. But here we muſt accuſtom our ſelues to the wordes of the Apoſtle:Whom Paul calleth a ſeruaunt, and whom a ſonne in the text which is here intreated of. He calleth him a ſeruaunt that is occupied in workes without faith, whereof we hauehave already intreated at large: he calleth him a ſonne, which is righteous and liueth by faith alone, without workes. The reaſon hereof is this: this ſeruaunt, although he apply him ſelfe to good workes, yet he doth it not with that minde, with which a ſonne doth, that is with a minde that is free, willing, & certaine that the inheritance and all the good thinges of the Father are his: but doth it as he that is hyred with a ſtipend in an other mans houſe, who hopeth not that the inheritance ſhal come vntounto him. The works in deede of the ſonne and the ſeruaunt are like, & almoſt all one according to the outward appearance, but their mindes do differ exceeding much, and their hope is nothing like, euen as Chriſt him ſelfe ſayth: The ſeruaunt abideth not in the houſe for euer: but the ſonne abideth for euer. Ioh. 8. Theſe of Cains broode want the faith of ſonnes, which they them ſelues confeſſe for they thinke it a moſt abſurd thing, & wicked arrogancie, to affirme them ſelues to be the ſonnes of God and holy, therefore as they beleeue, euen ſo are they counted before God, they neuer become the ſonnes of God, or holy, neuertheles they are exerciſed with the workes of the law, and are well wearied, wherefore they are and remaine ſeruaunts for euer. And they receiue no other reward, but theſe temporall things, namely, quietnes of life, aboundance of goods, dignitie and honours, &c. Which we ſee to be vſuall among the followers of Popiſh religion, then whom there is none at this day that liueth more pleaſauntly, more welthily, more gloriouſly and honorably. But this is their reward, they are ſeruaunts and not ſonnes, wherefore in death they ſhall be thruſt from all good thinges, neither ſhall any portion of eternall inheritance come vntounto them, who in this preſent life would beleeue nothing thereof. So therefore it is that ſeruaunts and ſonnes are not much vnlike in workes, but in minde and faith they are moſt vnlike.

Now the Apoſtle endeuoureth here to proue, (which in deede is the very matter) that the law with all the workes thereof doth make vsus no other then ſeruaunts, if this faith in Chriſt, whereof we hauehave ſpokē, be away. For that alone doth make vsus the ſonnes of God. Neither the law nor nature can giuegive it, onelyonly the Goſpel bringeth it, when it is heard with an holy ſilence of minde. It is the word of grace, which the holy Ghoſt doth forthwith followe, as it is ſhewed in very many places, and ſpecially Act. 10: where we read, that the holy Ghoſt did by and by fall on Cornelius and his familie hearing the preaching of Peter.The lawe why it was giuen. Moreouer the lawe was giuen for this, that we might learne by it, howe voyd we are of grace, and howe farre from being of the minde of ſonnes, yea that we are plainly of a ſeruile minde. For we being left to our ſelues, can in no wiſe be free from the lawe, neither if we doe any good thing, doe we it willingly, foraſmuch as that faith of ſonnes is wanting, wherwith he that is endued, knoweth aſſuredly, that the eternall inheritance ſhall come vntounto him, and is of his owne accord inclined and bent, with a willing and ready ſpirit to doe thoſe thinges that are good. Nowe theſe men doe willingly confeſſe that they are void of this faith, and if they would confeſſe the truth in deede, they ſhoulde alſo plainly confeſſe, that they had farre rather be without all lawe, and that they are againſt their wills ſubiect thereunto. Wherefore all thinges are among them conſtrained, and void of faith, and they are in very deede compelled to confeſſe that by the lawe they can not attaine any further. Which one thing they ought to learne by the law, and know, that they are ſeruaunts, and hauehave nothing belonging to ſonnes, wherby they might be enflamed with deſire to come from ſeruitude to the ſtate and condition of ſonnes: and might make no account of their owne thinges, as in deede they ought to doe, that God of his grace might aduaunce them vntounto an other ſtate by faith. Nowe this were a ſound vnderſtanding of the law, and the true vſe therof, whereof this is the office,The office of the lawe. to reproue and conuince men hereof, that they are ſeruaunts and not ſonnes, as many as follow the law without faith, and that they doe exerciſe themſelues therein plainly againſt their wills, and with no confidence of grace. For it cauſeth and maketh ſuch to be offended at it, and learne by it, how vnprepared and vnwilling they are to that which is good, inaſmuch as they are void of faith, whereby it moueth them to ſeeke helpe ſome other where, and not to preſume of their owne ſtrength to ſatisfie it. For it requireth a ready will, and hartes of ſonnes, which alone can ſatisfie it: it vtterly refuſeth ſeruaunts, and them that be vnwilling.

But theſe of Cains broode doe not onelyonly of their owne accord confeſſe, that they want this faith, which maketh the ſonnes of God, but alſo they perſecute it: they feele and know alſo ful wel, how vnwillingly they beare the lawe, and had rather to be free from it, neuertheles they thinke that they ſhal become righteous by theſe their vnwilling and conſtrained workes. They will continue ſeruaunts, & will not be chaunged into ſonnes, and yet they would enioy the goods of a ſtraunge father. They do all thinges cleane out of order: wheras by the law they ought to learne, that they are ſeruaunts, and vnwilling to doe that which is good, and therefore ſhould by faith aſpire to the ſtate of ſonnes, notwithſtanding they goe ſo farre that they ſeeke to ſatisfie and fulfill it by their owne works onelyonly. And thereby they doe altogither hinder the ende of the law, and ſtriue againſt faith and grace, whereunto if they were not blind, the law would direct and driue them: And ſo they continue alwayes, a blinde, blockiſh, and miſerable people. Theſe thinges Paule teacheth Rom. 3. and 7. and doth freely pronounce that no man is iuſtified before God by y^e works of the lawe,No man is iuſtified by the lawe. adding no other cauſe hereof, then this, for that the knowledge of ſinne only commeth by the law. If thou wilt know howe this commeth to paſſe, conſider well ſome one of Cains brood, and thou ſhalt by and by ſee it verified. Firſt he worketh his workes according to the lawe, with great griefe and labour, and yet he therewith confeſſeth, that he is vncertaine whether he be the ſonne of God, and holy. Yea he condemneth and curſeth this faith, as the moſt pernitious arrogancie and errour of all other, and will continue in his douting, vntil he be made certaine by his workes. Here thou ſeeſt plainly that ſuch a man is not good or righteous, ſeeing that he wanteth this faith and beleefe, that he is counted acceptable before God, and his ſonne, yea he is an enemie of this faith, and therefore of righteouſnes alſo: Wherefore neither can his workes be counted good, although they pretend a faire ſhew of fulfilling the lawe. And thus is it eaſie to vnderſtand that which Paule ſayth: that no man is iuſtified before God by the workes of the lawe. For the worker muſt be iuſtified before God, before he worketh any good thing, although before men, which eſteeme a man by outward thinges, and not by the mind, they are counted righteous which apply them ſelues to the doing of good workes. For men iudge the worker by the works, God iudgeth the workes by the worker. Nowe the firſt precept requireth, that we acknowledge & worſhip one God, that is, that we truſt and reſt in him alone, which in deede is the true faith, whereby we become the ſonnes of God. But how eaſie is it by this precept to know, that ſinne is both in him of Cains brood, & in thy ſelfe, inaſmuch as both of you want ſuch a faith, euen by your owne nature? which thou couldeſt not know but by meanes of this law. And this is that which Paul meaneth when he ſayth: That by the law commeth the knowledge of ſinne. Rom. 3.20.Now thou canſt be deliuered from this euill of infidelitie, neither by thyne owne power, nor by the power of the lawe, wherefore all thy workes whereby thou goeſt about to ſatisfie the lawe, can be nothing but workes of the lawe, of farre leſſe importance, then that they are able to iuſtifie thee before God: who counteth them only righteous, which truly beleeue in him, for they onelyonly acknowledge him the true God, are his ſonnes, and doe truely fulfill the law. But if thou ſhouldeſt euen kill thy ſelfe with workes, yet is it ſo farre of, that thy hart can obtaine this faith thereby, that thy workes are euen a hinderance that thou canſt not knowe it, yea they are a cauſe that thou dooſt perſecute it.

Hereupon it is, that he that ſtudieth to fulfill the law without faith, is afflicted for the deuils ſake, and not for Gods ſake, and continueth a perſecutour both of faith and of the lawe, vntill he come to him ſelfe, and doth plainly ceaſſe to truſt in him ſelfe and in his owne workes, doth giuegive this glory vntounto God, who iuſtifieth the vngodly, acknowledgeth him ſelfe to be nothing, and figheth for God his grace, whereof he doth now know, being taught by the law, that he hath neede. Then faith and grace come, and fil him being emptie, ſatisfie him being hungry, by and by follow good workes, which are truely good: Neither are they now the workes of the law, but of the ſpirit, of faith and grace, and they are called in the Scriptures the workes of God, which he worketh in vsus. For whatſoeuer we do of our owne power & ſtrength,All that we doe of our ſelues being not aſſiſted by the grace of God, is euill. and is not wrought in vsus by his grace, without dout it is a worke of the law, and auaileth nothing to iuſtification, but is both euill and hated of God, becauſe of the infidelitie wherein it is done. Againe, whatſoeuer he of Cains brood worketh, he doth nothing from his hart, nothing freely and with a willing mind, except he be as it were hyred with ſome reward, or be commaunded to doe ſome ſuch thinge, whereunto he ought otherwiſe to be ready of him ſelfe: Euen as an euill and vnthriftie ſeruaunt ſuffereth him ſelfe to be brought to no worke, vnles he be hyred with a reward, or commaunded, whereunto he ought otherwiſe to be willing of himſelfe. Nowe how vnpleaſaunt is it to a man to hauehave ſuch ſeruaunts? But they of Cains brood be plainly ſuch, they would do no good worke at all, if they were not either compelled by y^e feare of hell, or allured by the hope of preſent good thinges. Whereby againe thou ſeeſt, that theſe hauehave no mind to y^e law, they gape only for gaine, or are moued with feare, whereby they bewray them ſelues, that they doe rather hate the law from their hart, and had leuer that there were no law at all: Wherefore it is plainly manifeſt, that they are not good, and conſequently that neither their workes be good: for how ſhould euill men worke good workes? Moreouer thoſe their workes, which in apparance & ſhew ſeeme to be good, are either wreſted from them by feare, or are bought with promiſes. An euill hart can doe nothing that is good. But this naughtines of the hart & vnwillingnes to doe good, the lawe bewrayeth when it teacheth, that God doth not greatly eſteeme, what the hand doth, but what the hart doth: which, ſeeing it hateth the law that is good, who wil deny it to be moſt euill. Surely it is a ſinne to be againſt the lawe, which is very good. Thus therefore ſinne is knowne by the lawe, according as Paule teacheth, foraſmuch as we learne thereby, howe our affection is not ſet on that which is good,What the knowledge of ſinne which commeth by the law, ought to worke in vsus. which ought to terrifie vsus, and driue vsus to ceaſſe to truſt in our ſelues, and to long after the grace of God, whereby this naughtines of the hart may be taken away, and our mind may become ſuch, as is of it ſelfe ready to good things, and loueth the lawe, which voluntarily, not for any feare of puniſhment, or reſpect of reward, but becauſe it doth of it owne accord like well of the law, and louelove righteouſnes, worketh thoſe things which are truely good: By this meanes onelyonly one is made of a ſeruaunt a ſonne, of a ſlaue an heire. Which mind and ſpirit thou ſhalt receiue by no other meanes, then by faith in Chriſt, as it is before ſpoken at large. Now let vsus come to entreat of the text of Paule.

Verſe 1. The heire as long as he is a child, differeth nothing from a ſeruant, though he be Lord of all.

He propoundeth a ſimilitude taken of the cuſtom of men. For we ſee that the children, vntounto whom their parents hauehave left ſome ſubſtance, be brought vp no otherwiſe then if they were ſeruants. They are fedde and clothed with their goods, but they are not permitted to doe with them, nor to vſe them according to their owne minde, but are ruled with feare & diſcipline of maners, that ſo euen in their owne inheritance they liue no otherwiſe then as ſeruaunts. After the ſame ſort is it alſo in ſpirituall things.The ſimilitude of Paul applyed. God made vntounto the elect a couenant, when he promiſed that it ſhoulde come to paſſe that in the ſeede of Abraham, that is in Chriſt, all nations ſhoulde be bleſſed, Gen. 22. That couenant was afterward confirmed by the death of Chriſt, and reuealed and publiſhed abroad by the preaching of the Goſpell.What the Goſpell is. For the Goſpell is no other thinge, then an open and generall preaching of this grace, that in Chriſt bleſſing and grace is layde vp for all men, which ſo many onelyonly ſhall receiue as ſhall beleeue. Nowe before that this couenant is truly opened and made manifeſt to men, the ſonnes of God liue after the maner of ſeruaunts vnderunder the lawe, and are exerciſed with the workes of the law, although they can not be iuſtified by them, inaſmuch as they are ſeruile, and doe nothinge auaile to iuſtification as it is ſayde before: Notwithſtanding, becauſe they are euen then predeſtinate to life, when they are after the maner of ſeruaunts helde vnderunder the lawe, they are true heires of heauenly good thinges, that is, of this bleſſing and grace of this couenant: albeit they as yet doe not know, or enioy it, but are wearied with workes no otherwiſe then other that are voyde of fayth. So at this daye thou mayeſt finde not a fewe, which nowe hauing faith, as they are the ſonnes of God, ſo doe they alſo enioye the grace of God in the libertie of the ſonnes, when as a litle before being drowned in workes, they knewe nothinge at all of faith, being in all thinges like vntounto other hypocrites. Neuertheles, becauſe they were before the foundation of the worlde appoynted of God vntounto this fayth and ſtate of ſonnes, they were euen then the ſonnes of God before, when they were as yet altogither ignorant of faith. There are ſome alſo which being as yet as it were drowned in workes, are like to ſeruaunts and thoſe of Cains brood, who notwithſtanding before God are ſonnes and heires, which ſhall be brought vntounto the faith of ſonnes, leauing the ſtate of ſeruaunts, and ſhall embrace the libertie and right of ſonnes, ſhall ceaſſe from the works of the law, and come vntounto the inheritance of iuſtification, that being iuſtified by grace, they may worke freely thoſe things that be good, to the glory of God, and commoditie of their neighbours, being farre from all feare, or hope, as well of iuſtification, as of all other good things. For they ſhall then hauehave and poſſeſſe it by the couenant of the Father confirmed by Chriſt, & reuealed, publiſhed, and as it were deliuered into their handes by the Goſpell, through the onelyonly grace and mercy of the Father.

The faithful before Chriſtes cōming had the ſame couenant which we hauehave.This couenant both Abraham and all the fathers, which were endued with true faith, had no otherwiſe then we hauehave, although before Chriſt was glorified, this grace was not openly publiſhed and preached. They liued in like faith, and therefore they obtayned alſo like good things. They had the ſame grace, bleſſing and couenant with vsus, for there is one Father, and the ſame God of all. Thou ſeeſt therefore that Paul, as almoſt in all other places, ſo here alſo doth entreat much of faith, that we are not iuſtified by our works, but by faith alone, whereby not certaine good things by peecemeale, but all good thinges at once doe come vntounto vsus. For there is no good thing, which this couenant of God doth not contayne in it, it giueth and bringeth righteouſnes, ſaluation, and God him ſelfe. Workes can not be done at once, but by faith the whole inheritance of God is togither receiued. From thence alſo good workes doe come, howbeit not meritorious, whereby thou mayſt ſeeke ſaluation, but which with a minde already poſſeſſing righteouſnes, thou muſt doe with great pleaſure to the profit of thy neighbours. For thou ſhalt nowe hauehave neede of nothing, being endued with faith, which bringeth all thinges, yea ſurely moe thinges then one dare wiſh, much leſſe can deſerue: wherefore it is no meruell if ſuch worke all thinges freely, and ſo do vntounto their neighbour, as they both beleeue and reioyce, that God of his goodnes & by y^e merit of Chriſt hath done vntounto them. What rewarde ſhoulde they hope for, which already hauehave all things? the ſhadow whereof thoſe moſt miſerable ones of Cains brood ſeeke by their workes, but they ſhall neuer find it, they follow it, but they ſhall neuer come vntounto it.

Verſe 2. But is vnderunder Tuters and Gouerners, vntill the time appoynted of the father.

Tuters and Gouerners are they which doe bringe vppe the heire, and ſo rule him, and order his goods, that neither he waſt his inheritance by riotous liuing, neyther his goods otherwiſe periſh or be conſumed. They permit him not to vſe his goods at his owne will or pleaſure, but ſuffer him to enioye them as they ſhall be needefull and profitable vntounto him. Firſt, whereas they keepe him at home, and informe him with good maners, what doe they elſe but prepare and inſtruct him, whereby he may moſte commodiouſly and longe enioye his inheritance? Agayne, the more ſtraitely and ſeuerely they bringe him vppe, ſo muche greater deſire they ſtirre vppe and enflame in him to come to, and enioye his inheritance. For as ſoone as he beginneth to be of any diſcretion and iudgement, it can not be but grieuous vntounto him, to liue at the commaundement and will of an other. After the ſame ſorte ſtandeth the caſe of the elect,The elect are for a time vnderunder the law as vnderunder a Tuter or Gouerner. which are brought vppe and inſtructed vnderunder the lawe, as vnderunder a Maiſter, to the libertie of the ſonnes. Firſt the lawe profiteth them in this, that by the feare of it, and of the puniſhment which it threatneth, they are driuen from ſinne, at the leaſt from the outwarde worke, leaſt that the libertie of ſinning encreaſe ouermuche, and remoue them from all religion of God, that hope of ſaluation being paſte, and God quite contemned, they ſhoulde runne headlonge without all feare into all kindes of euill, as ſome deſperate perſons are wont to doe. Agayne, the lawe is profitable to them in this, that by it they are brought vntounto knowledge of them ſelues, and learne howe vnwillingly they liue vnderunder the lawe, and that they doe no good at all with a willing and readie mynde as it becommeth ſonnes, but with a ſeruile and vnwilling minde: whereby they maye eaſily ſee, what is the roote of this euill, and what is eſpecially needefull vntounto ſaluation, to wit a newe and a willing ſpirit to that which is good. Which ſurely neyther the lawe, nor the workes of the lawe are able to giuegive, yea the lenger and the more that they applye them ſelues vntounto them, ſo much more vnwilling ſhall they finde them ſelues, and with ſo muche more griefe to worke thoſe thinges that are good. Hereupon nowe they learne, that they doe not ſatisfie the lawe, although outwardly they liue according to the preſcript rule thereof: for as they doe pretend to obeye it in worke, ſo in minde they doe hate it, wherefore in minde alſo they remayne ſinners, although they pretende them ſelues righteous by workes, that is, they are like vntounto thoſe of Cains broode, and to hypocrites, whoſe hande in deede is compelled to good, but they hauehave a hart, which as it is an enemie to the lawe, ſo doth it verely conſent vntounto ſinnes, and is miſerably ſubiect vntounto them. To knowe this concerning them ſelues is not the loweſt degree to ſaluation.

Hereof alſo we may ſee, howe fitly Paule calleth ſuch conſtrayned workes the workes of the lawe.The workes of the lawe. For they flowe not from a ready and willing hart, but are enforced by the lawe, the harte declyning an other waye. Howebeit the lawe dothe not require workes alone, but muche rather the harte it ſelfe, ſo that we might ſaye, not onelyonly the workes, but rather the harte of the lawe: not onelyonly the handes of the lawe, but rather the mynde, will, and all the ſtrength of the lawe. Whereupon it is ſayde in the firſt Pſalme of the bleſſed man: But his delight is in the lawe of God, and in his lawe doth he exerciſe him ſelfe daye and night. Suche a mynde the lawe requireth in deede, but it giueth it not, neyther can it giuegive it of it owne nature, whereby it commeth to paſſe that whyle the lawe continueth to exact it of a man, and to condemne him as longe as he hath not ſuche a minde, as diſobedient to God, he is in anguiſh on eueryevery ſide, his conſcience is grieuouſly terrified and without all counſell and helpe. Then in deede he is moſte readye for grace, and this is that tyme appoynted of the Father,The time appoynted of the Father. when his ſeruitude ſhould ende, and he ſhould enter into the ſtate of the ſonnes. For being thus in diſtreſſe and terrified, ſeeing that by no other meanes he can auoyde the condemnation of the lawe, he turneth him ſelfe wholly to praye to the Father for grace, he acknowledgeth his frayltie, he confeſſeth his ſinne, he ceaſſeth to truſt in workes, and doth altogither, as it is meete, humble him ſelfe, perceiuing nowe full well, that betweene him and a manifeſt ſinner there is no difference at all but of workes, that he hath a wicked harte, euen as eueryevery other ſinner hath. Yea it may be that ſuch hypocrites doe farre more hate the lawe in their harte, then thoſe famous ſinners, which are euen as it were drowned in ſinnes. For whyle theſe are euen wearyed with the workes of ſinnes, and doe trye the filthines of them, it often tymes commeth to paſſe, that they doe in ſome part loath and deteſt them, when as thoſe righteous ones doe alwaies thinke thoſe thinges that they hauehave not tried, to be more ſweete, neither can they beleeue y^t there is ſo much gall in ſinnes, whereof they are by nature inflamed with ſuch a deſire, & therefore as they doe more earneſtly louelove ſinne, ſo conſequently they doe much worſe hate the law, which as a certaine ſcholemaiſter, is alwayes againſt their deſire.

Moreouer foraſmuch as the condition of mans nature is ſuch, that it is able to giuegive to the lawe workes onelyonly, and not the hart, who doth not ſee howe greatly it is contemned of vsus?Hypocritical dealing. An vnequall diuiſion truely, to dedicate the hart, which doth incomparably excell all other thinges, to ſinne, and the brutiſh hande to the lawe: which is nothing els, but to offer chaffe to the lawe, and the wheat to ſinne: the ſhell to God, and the kernell to Satan. So that commeth to paſſe which is in the Goſpell, that the wickedneſſes of him, which is in thy iudgemēt a deſperat ſinner, are counted as a mote, and thine, which ſo playeſt the hypocrite are counted as a beame. If this euill be added hereunto, that ſuch hypocrites doe not ſee a beame in their eye, but being blinded doe perſeuer in their accuſtomed workes, not marking this their inward abhomination of the hart, they by and by burſt forth to iudge & condemne others, they deſpiſe ſinners, as he did in the Goſpell, they thinke them ſelues not like vntounto them, they are not as other men are, they thinke them ſelues alone godly and righteous. Whoſe vngodlines if one reproue, & as it is meete, bewray, they by and by are in a rage and furie, and ſticke not to kill innocent Abel, and to perſecute all thoſe that follow the truth. And they will ſeeme to doe that to defend good works, and to obtaine righteouſnes, neither doe they promiſe to them ſelues a ſmall reward for this, inaſmuch as they doe, as they ſay, perſecute heretikes, blaſphemers, them which be ſeduced & doe ſeduce with miſchieuous errour, which labour to ſeduce and plucke euen them from good works. Here thou maiſt ſee that that ſheweth it ſelfe, whatſoeuer the Scriptures attribute to theſe men being ſurely moſt peſtilent ſpirits, to wit, that they are a generation of vipers, and ſerpents. They are no other but of Cains broode, and ſo they doe continue, ſeruaunts they are, and ſeruaunts they doe remaine.

But they whom God hath choſen Abels and ſonnes,What the law worketh in the elect. do learne by the lawe, howe vnwilling a hart they hauehave vntounto the lawe, they fall from their arrogancie, and are by this knowledge of them ſelues which he lawe bringeth, brought euen vntounto nothing in their owne eyes. Then by and by commeth the Goſpel, and lifteth them vp being humbled, whereby the Lord giueth his grace vntounto them thus caſting downe them ſelues, and endueth them with faith, Hereby they receiue that couenant of the eternall bleſſing, and the holy Ghoſt, which renueth their hart, that nowe it is delighted with the lawe, hateth ſinne, and is willing and ready to doe thoſe thinges that are good▪ And here nowe thou maiſt ſee not the workes, but the hart of the law. And this is the very time appointed to the heire of the Father, when he muſt be no lenger a ſeruaunt but a ſonne, and doth now begin to be led by a free ſpirit, being no more kept in ſubiection vnderunder Tuters and Gouerners, after the maner of a ſeruaunt. Which is euen that that Paul teacheth in the wordes following.

Verſe 3. Euen ſo, we when we were children, were in bondage vnderunder the rudiments of the world.

What is to be vnderſtood by this word, rudiments.By the worde rudiments thou mayſt vnderſtand here the firſt principles or lawe written, which are as it were the firſt exerciſes and inſtructions of holy erudition, whereof it is ſpoken alſo Heb. 5: As concerning the time ye ought to be teachers, yet hauehave ye neede againe that we teach you what are the firſt principles or rudiments of the word of God. And Coloſ. 2: Beware leaſt there be any that ſpoyle you through philoſophie and vaine deceit, through the traditions of men, according to the rudiments of the world. Again Gal. 4. How turne ye againe vntounto impotent & beggerly rudiments, whereunto as from the beginning ye wil be in bondage againe? ye obſerue dayes & moneths, &c. Here as it were in contempt he calleth the lawe rudiments, he addeth alſo,The law called beggerly rudiments, and why. impotent, & beggerly, both becauſe it is not able to perform that righteouſnes which it requireth, and alſo for that it maketh men in deede poore & impotent. For whereas it earneſtly requireth a hart and mind giuen to godlines, and nature is not able to ſatisfie it herein, it plainly maketh man to feele his pouertie, and to acknowledge his infirmitie, that that is by right required of him, which he not only hath not but alſo is not able to hauehave▪ Hereunto pertaineth that which Paul hath left written 2. Cor. 3: The letter killeth, but the ſpirit giueth life.

Moreouer Paule calleth them the rudiments of the world,The rudiments of the world why ſo called. for that all that obſeruing of the lawe, which men not yet renued by the ſpirit doe performe, doth conſiſt in worldly thinges, to wit, in places, times, apparell, perſons, veſſells, and ſuch like. But faith reſteth in no worldly thinge, but in the onelyonly grace, worde, and mercy of God, neither doth it make a man righteous and ſafe by any outward thing, but onelyonly by the inuiſible and eternall grace of God: Wherefore it counteth a like, dayes, meates, perſons, apparell, and all thinges of this worlde. For none of theſe by it ſelfe doth eyther further or hinder godlines & ſaluation, as it doth the righteouſnes of thoſe of Cains brood, which is as it were tyed to theſe outward thinges. Faith therefore deſerueth nothing leſſe then to be called the rudiments of the worlde, by which we obtayne the fulnes of heauenly good thinges: and albeit it be occupied alſo in outward thinges, yet is it addicted to no outward thinge, but doth freely in all thinges that which it ſeeth may be done to the glorie of God, and profit of our neighbours, alwayes continuing free and the ſame, and yet is made all thinges to all men, that ſo the conuerſation thereof may want all peculiar reſpecte and difference. With thoſe of Cains brood it agreeth neyther in name, nor in any thinge: one of them eateth fleſh, an other abſtayneth from it: one weareth blacke apparell, an other white: one keepeth this day holy, an other that: eueryevery one hath his rudiments, vnderunder which he is in bondage: all of them are addicted to the thinges of the world, which are frayle and periſh in an houre. Wherefore they are no other but ſeruaunts of the rudiments of the worlde, which they call holy orders, godly ordinaunces, and wayes to goe to heauen. Againſt theſe Paule ſpeaketh Coloſ. 2: VVherefore if ye be deade with Chriſt from the rudiments of the worlde, why as though ye liued in the worlde, are ye burdened with traditions? As, Touch not, Taſt not, Handle not: which all perish with the vſing, and are after the commaundements and doctrines of men. VVhichWhich thinges hauehave in deede a shewe of godlines, when as they are meere ſuperſtition, whereby the mind is in vayne preſſed downe to theſe outward thinges, &c. By this and other places aboue mentioned it is playne, that all Monaſteries and Colleges, whereby we meaſure the ſtate of ſpirituall men as we call them, doe plainly diſagree with the Goſpel and Chriſtian libertie, and that therefore it is much more daungerous to liue in theſe kindes of life, then among moſt prophane men. For all their things are nothing but rudiments & ordinaunces of the world, conſiſting in the difference and vſe of apparell, places, times, and other preſent thinges, whereunto ſeeing they are ſo addicted, that they hope by them to attaine righteouſnes & ſaluation, faith is made no account of amongeſt them, neither are they Chriſtians, but in name, wherefore all their life and holines is meere ſinne, and moſt deteſtable hypocriſie.

They that are vnderunder the rudimēts of the world, ought moſt diligently to looke to them ſelues.It is needeful therefore, that they that are occupied in ſuch ordinaunces, ſhould aboue all other men moſt diligently looke vntounto them ſelues, that they truſt not to theſe ordinaunces, that they be not too much addicted vntounto them, but that they doe perſeuer in a free faith, which is tyed to none of thoſe outward thinges, but reſteth in the onelyonly grace of God. For the fayre ſhewe of life & fayned holines, which is in thoſe ordinaunces, doth with a meruelous and ſecret force withdraw from faith, more then thoſe manifeſt and groſſe ſinnes, wherof open ſinners are gilty, and doth eaſily make men ſuch as Paule here ſpeaketh of: VVhen we were children▪ we were in bondage vnderunder the rudimēts of the world, that is, when we were as yet ignorant of faith, and were exerciſed onelyonly with the workes of the law, we did thoſe outward works of the law, cōſiſting in worldly things, but with an vnwilling mind, and with no faith, hoping that by theſe rudiments of the worlde we ſhould obtaine ſaluation, wherfore we were no other then ſeruaunts. Nowe this falſe and ſeruile opinion faith alone taketh away, and teacheth vsus to truſt vntounto, and reſt vponupon the onelyonly grace of God, whereby at once is giuen freely that which is needefull to worke all thinges. For theſe workes of the lawe, if that falſe opinion were away, were not ill of them ſelues.

Verſe 4. But when the fulnes of time was come, God ſent forth his Sonne made of a woman, and made vnderunder the law.

Verſe 5. That he might redeeme them which were vnderunder the law, that we might receiue the adoption of the ſonnes.

After Paule hath taught, that righteouſnes and faith can not come to vsus by the Law, neither that we can deſerue it by nature, he ſheweth him by whom we obtaine true righteouſnes & faith, and which is the author of our iuſtification. Now this could not come vntounto vsus without any price, for it coſt a verie great price, euen the ſonne of God: The Apoſtle therefore ſayth:The fulnes of time how it is to be vnderſtood. When the fulnes of time was come, that is, when the time was ended, that time, I ſay, wherein it behoued vsus to liue children and ſeruaunts vnderunder the diſcipline of the Lawe. Wherefore the Maiſter of ſentences hath erred here, who interpreted the fulnes of time, the time of grace, which began at the birth of Chriſt, plaine contrarie to the Apoſtle, who whereas he hath written, the fulnes of time, this man hath interpreted it, the time of fulnes. For Paul ſpeaketh of the time, which was appointed of the father to the ſonne, wherein he ſhould liue vnderunder tuters. Now as this time was full come to the Iewes and ended, when Chriſt came in the fleſh, ſo is it daily fulfilled to others, when they come vntounto the knowledge of Chriſt, and do chaunge the ſeruitude of the Lawe with the faith of the ſonnes. And this in deede is that comming, whereby alone we obtaine the libertie of ſonnes, without which that corporall comming would auaile nothing. For Chriſt euen for this cauſe hath come vntounto vsus, that beleeuing in him, we may be reſtored to true libertie, by which faith they of the aunciēt time alſo obtained the libertie of the ſpirit. And ſo, whereas he ſhould come to the holy men of olde time, he came euen then, foraſmuch as by faith they felt him to be their true Sauiour and deliuerer, howbeit he is not yet come to our Iewes, although he is gone awaye againe in body long ſince: for they do not beleeue in him. All from the beginning of the world to the end muſt truſt vntounto the comming of Chriſt, whereby alone ſeruitude is chaunged with libertie, but yet by fayth, either in Chriſt being to come, as it was before he was borne: or in him being come, as it is now. Wherefore as ſoone as thou beginneſt to beleeue in Chriſt, he commeth vntounto thee a deliuerer and Sauiour, & now the time of bondage is ended, that is, as the Apoſtle ſpeaketh, the fulnes thereof is come.

This place ſurely is verie copious, and containeth in it diuers thinges moſt worthie to be knowne, ſo that I greatly feare, that it ſhall not be handled of vsus according to the worthines thereof. For it teacheth that it is not ſufficient to beleeue that Chriſt is come, but that we muſt alſo beleeue that he was ſent of God, is the ſonne of God, and alſo verie man, borne of a Virgine, who alone hath fulfilled the Lawe, and that not for himſelfe, but for vsus, that is, for our ſaluations ſake. Let vsus wey and conſider theſe thinges in order. Firſt it is ſufficiently taught in the Goſpell of Iohn, that Chriſt is the ſonne of God, and was ſent of God, which he that beleeueth not is in a moſt miſerable caſe, as Chriſt himſelfe pronounceth Ioh. 8: Except ye beleeue that I am he, ye shall dye in your ſynnes. And Ioh. 1: In it was life, and that life was the light of men. For this cauſe the mynde of man neither may nor ought to enioy any other thing then that ſoueraigne good, ſo, that it ſhould be ſatiſfied with any other then with it, whereof it was made, and which is the fountaine of all good thinges: wherefore it is not the will of God that we ſhould beleeue or repoſe our truſt in any other thing, neither doth this honour belong to any other. And therefore God himſelfe ioyned himſelfe to man,Why it was requiſite that God ſhould be made mā. being made man, that he might more forcibly allure men into him, and ſtirre them vp to beleeue in him. No good could come vntounto God hereby, but it was neceſſarie for vsus that he ſhould be made man, leſt that we ſhould beleeue in any other thing thē in God alone. For if we ſhould beleeue in Chriſt, and not in God, as God ſhould be depriued of his honour, ſo ſhould we be depriued of life and ſaluation. For we muſt beleeue in one God, who is the verie truth, and we without him can neither liue, nor obtaine ſaluation. Whereas therefore the Apoſtle ſayth: God ſent forth his Sonne, it is thereby manifeſt, that he was, before he came and was made man. Now if he be a ſonne, he is more then a man or an Angell, which ſeeing they are the higheſt creatures, ſurely he is alſo true God. For to be the ſonne of God is more then to be an Angell, as it is els where declared. Againe,Chriſt a diſtinct perſon from the Father. ſeeing that he is ſent of God, and is his ſonne, he muſt needes be an other perſon. And ſo the Apoſtle teacheth here, that the Father and the Sonne are one God, and two perſons. Of the holy Ghoſt it ſhalbe ſpoken hereafter.

The ſecond thing which ought here to be conſidered, is, that Chriſt is verie man and the ſonne of man. This Paul teacheth, when he ſayth:Chriſt verie man. made of a woman. For ſurely that that is made or borne of a woman, is man: A woman by nature bringeth forth nothing but verie man. This it is neceſſarie that we beleeue as the Lord himſelfe declareth Ioh. 6, in theſe wordes: Except ye eate the flesh of the ſonne of man, and drinke his blood, ye hauehave no life in you. But to eate and drinke his fleſh and blood,What it is to eat & drinke the fleſh and blood of Chriſt. is nothing els but to beleeue, that Chriſt tooke theſe vpō him in deed, and did alſo yeeld them to death for our ſake. This is that couenaunt which was promiſed to Abraham: In thy ſeede shall all the nations of the earth be bleſſed. Gen. 22. Chriſt is this ſeede, and therefore the true ſonne of Abraham, his fleſh and blood. Hereupon it appeareth that they preuaile nothing,We muſt come vntounto God by Chriſt. which make a proper waye vntounto themſelues to God, by their owne workes and godlines, and neglecting Chriſt ſtriue to come directly vntounto God, as the Turkes and Iewes doe. This Chriſt alone is the mediatour & bleſſed ſeede, by whom thou muſt receiue bleſſing, otherwiſe thou ſhalt continue for euer in malediction. This couenāt of God ſhal not be violated of becauſe any. Thus Chriſt himſelfe ſayth, Ioh. 6: No man commeth to the Father, but by me. The nature of God is otherwiſe higher, then that we are able to attaine vntounto it, wherefore he hath humbled himſelfe to vsus, and taken vponupon him that nature, which is beſt knowne and moſt familiar vntounto vsus, to wit, euen our owne. Here he looketh for vsus: here he will receiue vsus: he that will ſeeke him here, ſhall fynde: he that will aſke here ſhall be heard: here is the throne of grace and the true mercy ſeate, from which none is driuen or thruſt which w^t true faith reſorteth vntounto it. They which do here neglect him, as though he were made man for nought, and in the meane ſeaſon do without a mediatour praie vntounto God, who hath created heauen and earth, they ſhall pray in deede, but none ſhall helpe them: they ſhall crie, but none ſhall heare them.

The third thing which is here ſet forth vntounto vsus to beleeue, is, that Marie the mother of Ieſus is a virgine.The mother of Ieſus a Virgine. This Paule affirmeth when he ſayth, that he was made of a woman, not of a man, as other are wont. This is that one man, which was borne onelyonly of a woman. He would not ſay, of a virgine,Why Paule rather ſaide that Chriſt was made of a woman, thē of a virgine. for that a virgine is not a name of nature, but a woman ſignifieth a ſex and certein condition, whereunto it belongeth to be with childe, and to bring forth, that is, to do the partes of a mother. Seeing therefore that Marie was a mother in deede, ſhe is rightly called a womā. For ſhe brought forth fruite vntounto vsus, which belongeth to a mother, and not to a virgin, although ſhe brought it forth alone, without the meanes of man, wherein ſhe was declared both a ſingular virgin and woman. But becauſe it is of greater importaunce to the Apoſtle, and vntounto all vsus, that Marie is a woman, and thereby the mother of Chriſt, then that ſhe is a virgine, for that this is onelyonly an ornament vntounto her, but in that ſhe was a woman ſhe brought forth him which is ſaluation vntounto all, for this cauſe I ſay, the Apoſtle calleth her rather a woman then a virgine. Neither was it conſidered in chooſing her, that ſhe was a virgine, but that ſhe was a woman: for that ſhe being a virgine became a mother,Why it behoued that y^e mother of Chriſt ſhould be a virgine. the cauſe was, for that it behoued that Chriſt ſhould be borne without ſynne, and therefore without the commixtion of man. For of the ſeede of a ſinfull man, nothing could be borne, but that which is defiled with ſynne: but it behoued that Chriſt ſhould be that bleſſed ſeede, whoſe bleſſing ſhould be poured forth vponupon all, as the maner of the diuine couenant required. Whereupon it is gathered, that Chriſt could not be borne of the ſeede of man, for that all men are by nature vnderunder the curſe. For how ſhould bleſſing be promiſed to come vntounto all by Chriſt, if all were not ſubiect to the curſe?

Foraſmuch then as the couenant of God promiſed to Abraham, did require theſe two thinges, both that Chriſt ſhould be the true ſonne of Abraham, that is, his ſeede, his true fleſh and blood, & that alſo he ſhould be borne pure from ſynne: this meane was inuented, that he ſhould of Marie being verie woman and the daughter of Abraham, be borne verie man, and the right ofſpring of Abraham: and alſo that he ſhould be borne without the commixtion of man, a virgine being conceiued with child by the onelyonly meanes of the holy Ghoſt, that being full of bleſſing, he might deriue the ſame vntounto all beleeuers. So was the couenant of God fulfilled on either ſide: and it came to paſſe, that Chriſt became both the true ſeede of Abraham, and yet free from all contagion of Adam, and is alſo the author of eternall bleſſing to thē that beleeue. Wherefore although Marie be holily to be reuerenced by the name of virgine, yet by no compariſon greater reuerence is due vntounto her then by the name of woman, for that her moſt holy members, inaſmuch as ſhe was a woman, were aduaū ced vntounto this dignitie, that they were as meanes toward the fulfilling of the holy couenant of God, and by them he was brought forth, which was to put awaye all curſe from them that beleeue in him, that ſo he might be both the bleſſed ſeede of Abraham, and the bleſſed frute of the wombe of Marie. VntoUnto which benefite the onelyonly virginitie had not bin ſufficient, yea it had bin euen vnprofitable.

The fourth thing whereof the preſent place of the Apoſtle doth admoniſh vsus, is, that Chriſt hath ſatiſfied the Lawe for vsus. Which he alſo witneſſeth of himſelfe Matth. 5: I am not come to deſtroye the Lawe, but to fulfill it. It was needful that chriſt ſhould fulfill the Lawe for vsus.This alſo the reaſon of the couenant requireth: for if by this ſeede of Abraham all men muſt be deliuered from the curſe, it is neceſſarie that by it the Lawe be fulfilled. For as men are by nature the children of wrath, and ſubiect to the curſe, ſo it muſt needes be accurſed, whatſoeuer they doe, for it is before proued at large, that he which is euell himſelfe, can worke nothing that is good: likewiſe that we can do nothing that God will approue, vnles we our ſelues be approued of him before: and ſeeing that the Lawe requireth the heart, which can not be performed of them, which are not as yet regenerate by the ſpirit, it muſt needes be, that all the ſonnes of Adam are giltie of tranſgreſſing the Lawe, and vnles, whereas they themſelues are not able, an other, to wit Chriſt, ſhould performe that which the Lawe requireth, and ſo ſatiſfie the Law for them, they ſhould altogither periſh by the curſe of the Law. But when as Chriſt, going about to ſhewe, that the heart is required of the Lawe, did condemne the workes which proceeded not from a heart that is godly and conſenting vntounto the Lawe, he was accuſed of the Phariſees that he was come to deſtroie the Lawe. Becauſe therefore he would take awaye this falſe opinion of himſelfe, he ſayd: Thinke not that I am come to deſtroy the Lawe, for I am not come to deſtroie, but to fulfill the Lawe: yea and I will giuegive a ſpirit vntounto them that be mine, which ſhal iuſtifie their heart by faith, and incline it vntounto true good workes. The ſame is vſuall with Paul alſo, who, Rom. 3, when he had reiected the workes of the Lawe, and extolled faith, aunſwering ſuch an obiection, ſaith: Do we then make the Lawe of none effect? God forbid: yea we eſtablish the Lawe. For we teach that the true fulfilling of the Lawe is by Chriſt. The like alſo is wont to be obiected to vsus, as though we did forbid good workes, when we diſallow monaſteries with their workes, & teach that they muſt firſt by faith become good and approued of God, whereby they may afterward do true good workes, by which both their fleſh may be chaſtiſed, and their neighbours edified.

Here we muſt note moreouer, that the Lawe can be fulfilled of no man, but of him which being free from the Lawe, is no more vnderunder it. We muſt accuſtome our ſelues alſo to the maner of Paules ſpeeche, that we may know aſſuredly who is vnderunder the Lawe,Who be vnderunder the Law. and who is not vnderunder the Lawe. As many therefore as worke good workes, becauſe the Lawe hath ſo commaunded, being brought thereunto either with feare of puniſhmēt, or hope of reward, are vnderunder the Lawe, and are compelled to do good thinges and to be honeſt, being not brought hereunto of their owne voluntarie will. Wherefore the Lawe hath dominion ouer them, whoſe ſeruaunts and captiues they are. Now ſuch are all men, that are not yet regenerate by Chriſt, which euerie one may eaſily learne with himſelfe by experience, euerie mans own conſcience ſhewing it vntounto him. We all finde our ſelues ſo affected, that if no Lawe did vrge vsus, & both the feare of puniſhment, and hope of reward were awaye, and it were plainly free for vsus to do what we liſt, we would do altogether thoſe thinges that are euell, and omit the thinges that are good, eſpecially either tentation mouing vsus, or occaſion prouoking vsus. But now, foraſmuch as the Law ſtayeth vsus with the threatninges and promiſes thereof, we do oftentimes abſtaine from euell thinges, and do thoſe thinges that be good, howbeit we do them not for the louelove of goodnes, and hatred of euel, but onelyonly for feare of puniſhment, and reſpect of reward: wherefore being left wholy to our ſelues, we are ſeruaunts of the Lawe, neither do we heare it any otherwiſe, then ſeruaunts do their hard and cruell maiſter.

They which are not vnderunder the Lawe deſcribed, of what ſort they be.But they that are not vnderunder the Lawe, that is, are not ſo againſt their wills in ſubiection vnderunder the dominion thereof, they of their owne accord do good workes, and abſtaine from euell, being neither terrified with y^e threatninges of the Law, nor allured with the promiſes thereof, but euen for that they do of their voluntarie will beare a louelove to honeſtie, and hate that which is diſhoneſt, and are alſo from their heart delighted with the Lawe of God, ſo that if there were no Lawe made, notwithſtanding they would deſire to liue no otherwiſe then the Lawe commaundeth: as, to ſhun thoſe thinges that be euell, and applie themſelues to honeſt ſtudies and exerciſes. They that are ſuch, are ſonnes, whom not nature, but that onelyonly bleſſed ſeede of Abraham, that is, Chriſt, could make ſuch, renuing by his grace and ſpirit the heartes of them that beleeue in him.What it is, not to be vnderunder the Law. Wherefore not to be vnderunder the Lawe, is not, to be free from the Lawe, that they may do thoſe things that are contrarie thereunto, and omit thoſe thinges that are good, but it is to do good thinges and abſtaine from wicked thinges, not through compulſion or neceſſitie of the Lawe, but by free louelove and with pleaſure, euen as if no Law commaunded them, and their owne nature brought them hereunto, as in deede it doth, howbeit the new nature of the ſpirit,A ſimilitude. not that olde nature of the fleſh. For as there is neede of no Lawe for the body, which may compell it to eate, to drinke, to digeſt,A ſimilitude. to ſleepe; to go, to ſtand, to ſit, and to do the other workes of nature, for that it is ready to do them of it owne nature, when the caſe ſo requireth, and when it is meete, without all reſpect either of reward or puniſhment: and may not vnfitly be ſaid, as concerning theſe thinges, not to be vnderunder a law, notwithſtanding thereupon nothing leſſe foloweth, then that it doth therefore abſtaine from ſuch workes, vntounto which in deede it ſo much more applieth if ſelfe as they are leſſe commaunded, and are more naturall vntounto it: After the ſame ſort altogither doth the godly man behaue himſelfe concerning the workes of godlines, he is caried to the doing of them by that his new nature of the ſpirit, albeit there were no lawe at all, and all both hope of reward, and feare of puniſhment were awaye. This onelyonly is the true libertie of a Chriſtian man, and the deliueraunce of him from the lawe, whereof Paul ſpeaketh 1. Tim. 1: The Lawe is not giuen vntounto a righteous man. Which is as much as if he had ſaid: A righteous man of his owne accord doth good thinges, and abſtaineth from euell, hauing no regard either of reward or of puniſhment. The ſame thing alſo he meaneth by that ſaying Rom. 6: Ye are not vnderunder the Lawe, but vnderunder Grace, that is, ye are ſonnes, not ſeruaunts: Ye liue holily, being compelled or enforced with nothing, but of your free and of it ſelfe ready will. To the ſame effect pertaineth that ſaying alſo Rom. 8: Ye hauehave not receiued the ſpirit of bondage to feare againe, but ye hauehave receiued the Spirit of adoption of the ſonnes. The Lawe maketh a fearfull, that is, a right ſeruile and cainiſh ſpirit, but Grace giueth the free ſpirit of ſonnes, like vntounto Abels, by Chriſt the bleſſed ſeede of Abraham. Whereof the 51. Pſalme ſpeaketh: Stablish me with thy free ſpirit. Whereupon in the 118. Pſalme Chriſtian people are ſaid to be of a free will.

Moreouer Chriſt hath ſo fulfilled the Lawe, that he onelyonly of all mankynde hath of his owne accord ſatiſfied it, being with no thing compelled or enforced thereunto, neither is any other able to do the ſame, vnles he receiue it of him, and by him: And therefore Paul ſaith here: He was made vnderunder the Lawe, that he might redeeme them, which were vnderunder the Lawe. The fifte thing therefore that Paul here commendeth vntounto vsus to be beleeued,Why Chriſt was made vnderunder the Law. is, that Chriſt for our ſake was made vnderunder the Lawe, that he might deliuer vsus from the bondage of the Law, and of vnwilling ſeruaunts make vsus free ſonnes: whereupon he ſaith: That he might redeeme them which were vnderunder the Lawe, that is, might deliuer them from the Law▪ Now he deliuereth from the Lawe by the meanes aforeſaid, not by deſtroying or vtterly aboliſhing the Lawe,How Chriſt deliuereth frō the Law. but by fulfilling it, and giuing a free ſpirit, which ſhall do all thinges willingly, without any reſpect either of the threatninges or the promiſes of the Lawe, no otherwiſe then if there were no lawe at all giuen, and is caried thereunto of his owne nature. After which ſort Adam and Eue were effected before they had ſynned.How the ſpirit of libertie is obtained. But by what meanes is this ſpirit giuen & libertie gotten? No otherwiſe then by faith. For he that truly beleeueth, that Chriſt came for this cauſe, that he might deliuer vsus from the Lawe, and that he hath deliuered him already, he, I ſay, hath in deede receiued the ſpirit of libertie, and doth verily obtaine that which he beleeueth: for both faith and this ſpirit of ſonnes come togither. Whereupon Paul ſayth here: that Chriſt hath deliuered vsus from the Lawe, for this, that we might receiue the adoption of the ſonnes: both which come vntounto vsus by faith. Thus therefore we hauehave thoſe fiue thinges, whereof Paul admoniſhed vsus in this ſo plentifull and fruitfull a place.

A queſtion.But here riſeth a queſtiō: Foraſmuch as to be vnderunder the Law, is to be ſubiect to the Lawe by compulſion, and to obey the Law no otherwiſe then vnwillingly, ſo that none of them which are vnderunder the Lawe, are able to ſatiſfie the Lawe, why Paul ſayth, that Chriſt was made vnderunder the Lawe.The anſwer. I aunſwere, that the Apoſtle maketh a verie great differēce betweene Chriſt, who was made vnderunder the Lawe,Great differēce between Chriſtes being vnderunder the Law & ours. and other men which are borne vnderunder the Lawe. For whereas he ſayth that Chriſt was made vnderunder the Lawe, he would ſignifie, that Chriſt did put himſelfe vnderunder the Lawe of his owne accord, and was with his will made ſubiect vntounto it of the Father, when as he might not hauehave bin vnderunder the Lawe. But we were vnderunder the Lawe, being the ſeruaunts of the Lawe by nature, and bearing the dominion thereof vnwillingly: as Chriſt was willingly, not by nature, and againſt his will. Wherefore there is as great difference betweene,It is one thing, to be made vnderunder the Lawe, & an other to be vnderunder the Lawe by nature. To be made vnderunder the Lawe, and, To be vnderunder the Lawe by nature, as betweene theſe, To be ſubiect to the Lawe of free will, and, To be ſubiect to the Lawe by ſeruile conſtraint. It was free vntounto Chriſt, to be vnderunder the Law, or not to be vnderunder it, and he made himſelfe ſubiect to it of his owne accord, that he might moſt diligently do all thinges that the Law requireth: but we were vnderunder the Lawe, euen againſt our will.

Thou mayſt ſee a reſemblaunce hereof in Peter,Ours, and Chriſts being vnderunder y^e Law, and our deliueraunce frō y^e ſame moſt excellently reſembled. and the Angell which came into the priſon to Peter to deliuer him. Both of them were then in the priſon, but Peter was there being caſt into it of Herode, not of his owne accord, wherein he was alſo to abide, for he could not go forth when he would. But the Angell went into the priſon of his owne accord, whereupon it was free for him alſo to go forth when he would: he was there onelyonly for Peters ſake and not for his owne, and freely euen at his owne will, whom when Peter heard and folowed, it was free for him alſo to go forth of the priſon, whereas before it was not. This priſon is the Lawe: Peter is our conſcience: The Angell is Chriſt. Chriſt being abſent, our conſcience is held captiue of the Lawe, and being vnwilling of it ſelfe, is moued vntounto good thinges by the threatninges and promiſes thereof, and is tied and bound vntounto honeſt thinges with theſe, as with two chaines. The keepers of this priſon are the teachers of the Lawe, which declare the force of the Lawe vntounto vsus. So we being bound in the priſon of the Lawe, Chriſt commeth vntounto vsus, and willingly maketh himſelfe ſubiect to the Lawe, and doth the workes of the Lawe of his owne accord, which we did bend our ſelues to do againſt our wills, yea and doth them for our ſake, that he may ioyne vsus vntounto him, and alſo bring vsus out togither with himſelfe. For he may eaſily go forth, who is held in the priſon by no neceſſitie. If now we cleaue vntounto him, and follow him, we alſo do goe forth. But this cleauing to him and following him is nothing els, then to beleeue in him, and not to dout that he became man, and was made ſubiect to the lawe for thy ſaluations ſake. Togither with this fayth commeth the ſpirit, he by and by maketh thee ready and willing to do with pleaſure all thinges that the Lawe requireth: and ſo truly deliuereth thee from the captiuitie of the Lawe, thoſe chaines of threatninges and promiſes fall of from thee, and thou mayſt now go whither thou liſt, that is, thou mayſt liue according to thine owne will, or rather according to the wil of the holy Ghoſt ruling all thinges in thee: finally what good thinges ſoeuer thou doeſt, thou doeſt them from the heart, and with great pleaſure.

Chriſt made vnderunder y^e Law after two ſorts.Moreouer, that it may be made more plaine, after what ſort Chriſt made himſelfe ſubiect to the Lawe, we muſt vnderſtand that he was made vnderunder the Lawe after two ſorts: both for that he did perfectly performe the workes of the Lawe, and alſo for that he ſuffered and ouercame the curſe and puniſhment thereof for our ſake. For he was circumciſed, preſented in the temple, and the time of the purification being finiſhed, was obedient to his parents. All which thinges he might hauehave omitted, being Lord of the Lawe, and ouer all: Howbeit he applied himſelfe to theſe thinges freely of his owne will, not being either compelled by any feare, or allured by any hope. In outward workes he was in the meane ſeaſon altogether like vntounto them which were vnderunder the Law, that is, which did the workes of the Law againſt their wills, inaſmuch as his free ſpirit was hidden from others, euen as alſo the ſeruile and conſtrained will of others is hidden. And ſo he both was vnderunder the Lawe, and not vnderunder the Lawe. He behaued himſelfe outwardly in workes as they which are vnwillingly held vnderunder the Lawe, whereas notwithſtanding he was not vnderunder the Lawe as they, but of his owne free will: Wherefore in reſpect of his worke he was vnderunder the Lawe, but in reſpect of his will he was free from the Lawe.How we are vnderunder y^e Law. But we as well by will as by workes are vnderunder the Lawe by nature, for that we do workes according to the rule of the Lawe, of neceſſitie, yea and we do them with that will which the Lawe conſtraineth and vrgeth, in aſmuch as we do not endeuour to do them of our owne accord. Chriſt made himſelfe ſubiect to the puniſhment of the Lawe alſo for our ſakes of his owne will. He did not onelyonly performe thoſe workes which the Lawe commaundeth, but he ſuffered the puniſhment alſo which was due to vsus being tranſgreſſors thereof. The Lawe condemneth to death and the eternall curſe all thoſe that continue not in all thinges that are written in the booke of the Lawe to do them, as Paule Gal. 3. reciteth out of Moſes Leuit. 18. Now it is declared at large before, that the Lawe is fulfilled of no man, but that all men are againſt their willes held captiues of the Law, wherefore euerie one is ſubiect to death and to the curſe, ſo that there is no man ſubiect to the Lawe in reſpect of workes, and will, which is not alſo ſubiect to it in reſpect of the curſe. For it curſeth and condemneth all that do not performe it with their whole heart. But here Chriſt maketh interceſſion for them that be his, and the iudgement which we hauehave deſerued, he taketh vponupon himſelfe, he ſuffered the puniſhment due vntounto vsus, willingly making himſelfe ſubiect to death and the curſe, that is, to eternall damnation, no otherwiſe then if he had tranſgreſſed the whole Lawe, and had more then all, deſerued the ſentence thereof againſt tranſgreſſours, when as he did not onelyonly not breake the Lawe, but himſelfe alone fulfilled it, yea and fulfilled it when as he ought nothing to it, ſo that he ſuffered otherwiſe then he deſerued in two reſpects: both for that he had ought nothing to the Lawe, if he had not obſerued it, and alſo for that moreouer he moſt diligently obſerued it, ſo that if the Law had had eſpeciall dominion ouer him, yet had he come in no daunger thereof. But on the other ſide whereas we ſuffer, we ſuffer by double right: both for that by the tranſgreſſion of the Lawe we hauehave deſerued all the puniſhment thereof, & alſo for that, if we had deſerued nothing, yet being creatures we ought to be obedient to the will of our Creator.

Hereof it now plainly appeareth, what this meaneth, that Chriſt was made vnderunder the Lawe,Why Chriſt was made vnderunder the Law. that he might redeeme them which liue vnderunder the lawe: for our ſakes, for our ſakes, I ſay, and not for his owne he performed that, and that of no neceſſitie, but of his great louelove toward vsus: and thereby he hath declared his vnſpeakeable both goodnes and mercy toward vsus, being made accurſed for vsus, that he might deliuer vsus from the curſe of the lawe. He willingly made himſelfe ſubiect to the iudgement of the lawe, & did himſelfe beare the ſentēce pronounced againſt vsus, that as many of vsus as do beleeue in him, might be free for euer. Whereby marke what an incomparable treaſure faith bringeth vntounto thee,By fayth we enioy an incomparable treaſure. whereby thou enioyeſt Chriſt and all his workes, that thou mayſt truſt vntounto them no otherwiſe then if thou thy ſelfe hadſt done them. For Chriſt did them not for himſelfe, whom ſurely they could profit nothinge, he hauing no neede of any thinge, but by them he layd vp the treaſure of ſaluation for vsus, whereunto we ſhould truſt, and being made bleſſed might enioye it: With which fayth alſo the ſpirit of the ſonnes commeth, which beareth witnes with our ſpirit, that we are the ſonnes and heires of God. What ſhould God nowe adde vntounto theſe? How can a mynde hearing theſe thinges containe it ſelfe, that it ſhould not louelove God againe with a moſt ardent affection, and be moſt ſweetely delighted in him? What in any wiſe maye come to be done or ſuffered, which thou wouldeſt not willingly take vponupon thee with exceeding ioye, and moſt high prayſe of God, with a reioycing and triumphing mynde? Which mynde if thou wanteſt, it is a certaine argument of a faint or ſurely a dead fayth: for the greater thy fayth is, ſo much more ready alſo and willinge is thy mynde to thoſe thinges, which God either ſendeth or commaundeth. This in deede is the true deliueraunce from the Lawe, and the damnation of the Lawe, that is, from ſynne and death, which deliueraunce commeth to vsus by Chriſt. Yet not ſo, that there is nowe no lawe or death, but that they do not now trouble the beleeuers any thinge, that is, they are as though they were not. For the Lawe can not conuince them of ſynne, neither can death confound them: but by fayth they moſt happily paſſe from ſynne and death to righteouſnes and life.

Here Munkes, Nunnes &c: were to be exhorted if there were as yet left any place with them for counſell and admonition, that they would obſerue their ordinaunces,How mens ordinances, ceremonies &c. are to be obſerued. ceremonies, prayers, apparell, and ſuch like, as Chriſt obſerued the lawe, by which meanes ſurely they ſhould bring vntounto them no damnation: That is, that they would ſet the faith of Chriſt in the firſt place, and commit the rule of their heart vntounto him, acknowledgeing that by that fayth onelyonly they do obtaine righteouſnes and ſaluation: and that all their ordinaunces & workes do auaile nothing hereunto. Againe that they would make themſelues ſubiect to them of their owne accord, in no other reſpect, then that by them they might ſerue their neighbours, and ſubdue the arrogancie of the fleſh. But now ſeing they are occupied in them with this double erroneous opinion, as though they were neceſſarie to ſaluation and righteouſnes, and if they did not obſerue them, they ſhould grieuouſly ſynne, they are vntounto them a moſt certaine deſtruction, nothing but deluſion and ſynne, whereby with their great affliction they draw vntounto hell, where they ſhall fully ſuffer the vexations and torments vnderunder the Abbat the deuell, which being miſerable and fooliſh men they hauehave here begon. For all their life doth vtterly diſagree with the fayth of the ſonnes, and that which belongeth onelyonly to fayth, to wit to iuſtifie and ſaue vsus, they attribute to their workes. Wherefore theſe men can not both thus ſticke vntounto their ordinances, and therewithall hauehave faith, which ſuffereth it ſelfe to be addicted to no certaine workes, but what thinges ſoeuer the Lord either ſendeth or commaundeth, or the neceſſitie and neede of our neighbour requireth, it ſuffreth and doth them with great willingnes & ioy. Theſe he that is endued with faith, counteth his workes, hauing in the meane ſeaſon no regard of Maſſes, or faſting, which ſome appoint to certaine dayes, of choiſe of apparell, of meates, of perſons, of places and ſuch like, yea he greatly diſalloweth of theſe, inaſmuch as they trouble Chriſtian libertie. Theſe thinges ſhall ſuffize to hauehave bin ſpoken concerning the expoſition of this place of Paul, where about the matter it ſelfe required to ſpend ſo many wordes, foraſmuch as the nature of faith is ſo vnknowen. For vnles thou do well vnderſtand the nature of faith, thou ſhalt perceiue nothing or very litle in the writinges of Paul.

Verſe 6. And becauſe ye are ſonnes, God hath ſent forth the Spirit of his Sonne into your hearts, which cryeth, Abba, Father.

Here we ſee verie plainly that the holy Ghoſt commeth vntounto the Saincts by no workes but by faith alone, for Paul ſaith: And becauſe ye are ſonnes, God hath ſent forth the Spirit, … Sōnes beleeue, when ſeruaunts onelyonly worke: ſonn̄es are free from the Lawe, ſeruaunts are held vnderunder the Lawe, as appeareth plainly by thoſe thinges that are before ſpoken. But how commeth it to paſſe that he ſaith: Becauſe ye are ſonnes; A queſtion.God hath ſent forth the Spirit, &c. ſeeing it is before ſaid: that by the comming of the ſpirit we are chaunged from ſeruaunts vntounto the ſtate of ſonnes, ſo that the ſpirit muſt be firſt ſent vntounto vsus, before we are ſonnes? But here as though we could be ſonnes before the comming of the ſpirit,The anſwer. he ſayth: Becauſe ye are ſonnes, &c. To this queſtion we muſt aunſwere, that Paul ſpeaketh here after the ſame ſort that he ſpake before: Before the fulnes of time came, we weare in bondage vnderunder the rudimēts of the world. All the elect, which are predeſtinate of the Lord that they ſhall become ſonnes, are counted in y^t place of ſonnes with God. Therefore he ſaith rightly: Becauſe ye are ſonnes, that is, becauſe the ſtate of ſonnes is appointed vntounto you frō euerlaſting, God hath ſent forth the Spirit of his Sonne, to wit, that he might finiſh it in you, & make you ſuch, as he hath long ſince of his goodnes determined that he ſhould make you. Moreouer he calleth him the ſpirit of y^t Sonne of God, that he might continue in commending vntounto vsus this benefit of God, that he hath choſen vsus to be ſonnes. For Chriſt is the Sonne of God, and that moſt beloued. Now if the father giuegive vntounto vsus his ſpirit, he will make vsus like to his onelyonly begotten ſonne, his true ſonnes and heires, that we may with certaine confidence crie with Chriſt, Abba, Father, being his brethren, and felow heires with him. Wherin y^t Apoſtle ſurely hath notable ſet forth the goodnes of God, which maketh vsus partakers with Chriſt, and cauſeth vsus to hauehave all thinges common with him, ſo that we liue, and are ledde by the ſame ſpirit. Moreouer theſe wordes of the Apoſtle do ſhew, both that the holy Ghoſt is an other from Chriſt, and yet doth proceede from him, when as he calleth him his ſpirit. The ſpirit in deede dwelleth in the godly, and no man will ſay that he is their ſpirit, as here Paul maketh him the holy ſpirit of Chriſt, ſaying: God hath ſent forth y^t ſpirit of his Sonne, that is of Chriſt. For he is the ſpirit of God, & cometh from God to vsus, and is not ours; vnles one will ſay after this ſort: my holy ſpirit, as we ſay my God, my Lord. Wherefore whereas he is here ſaid to be holy ſpirit of Chriſt, it proueth him to be God, as of whom that ſpirit is ſent, & is peculiarly counted his ſpirit.

Furthermore, Chriſtians may perceiue by this place, whether they hauehave in themſelues the holy Ghoſt,How we may know whether y^e holy Ghoſt dwell in vsus or not. to wit, this ſpirit of the ſonne, whether they heare his voice in themſelues. For Paul ſaith, that he cryeth in the heares which he poſſeſſeth, Abba, Father a according as he ſayth alſo Rom. 8: We hauehave receiued the Spirit of adoptiō, whereby we crie Abba, Father. Now thou heareſt this voyce, when thou fyndeſt ſo much faith in thy ſelfe, that thou doeſt aſſuredly without any doutinge preſume, not only that thy ſynnes be forgiuen thee, but alſo that thou art the beloued ſonne of God, which being certaine of eternal ſaluatiō, dareſt both call him father, and be delighted in him with a ioyfull and moſt confident heart. Thou muſt be ſo certaine hereof, that thou canſt not be more certaine of thy life, & muſt ſooner ſuffer death, and helliſh torments, then ſuffer this truſt and confidence to be taken from thee. For to dout any thing herein were no ſmall reproch and contumelie to the death of Chriſt, as though that had not obtained all thinges for vsus, and ought not farre more effectually to prouoke and encourage vsus to hauehave a good truſt in God, then all our ſynnes and tentations are able to put vsus out of hope and fray vsus from it. It may be in deede that thou ſhalt be ſo tempted, that thou ſhalt feare and doute of thine adoption, and thinke plainly that God is not a fauourable father, but a wrathfull reuē ger of ſynners, as it fell out with Iob and many other ſaincts, but in ſuch a conflict this truſt & confidence that thou art a ſonne ought to preuaile and ouercome, or els thou ſhalt come into a miſerable and deſperate caſe.

When one of Cains broode heareth theſe thinges, he is as it were beſide himſelfe by reaſon of admiration and aſtoniſhment. Fye, ſayth he, awaye with this arrogancie, and this moſt pernitious errour. God turne this mynde from me, that I do not preſume to thinke that I am the ſonne of God: I am a ſynner, moſt miſerable and wretched, and I will neuer eſteeme more of my ſelfe. But thou which deſireſt to belong vntounto Chriſt, flie this kynde of men, no otherwiſe then moſt hurtfull enemies of Chriſtian faith, and of thy ſaluation.Though of our ſelues we be miſerable ſynners, yet we may aſſuredly perſwade our ſelues, that through Chriſt we are the ſonnes of God. We alſo know that we are ſynners, and verie miſerable and wretched: but here we muſt not weye or conſider, what we either do, or are, but what Chriſt is, and what he hath done for our ſake. It is not ſpoken here of our nature, but of the grace of God, which ſo farre exceedeth our ſynnes, as heauen is higher then the earth, and the eaſt is diſtant from the weſt, as the 103. Pſalme ſayth: Now if it ſeeme vntounto thee a great honour that thou art the ſonne of God, as in deede it is verie great, cōſider that it is no leſſe meruelous, that the ſonne of God for this cauſe did come, was borne of a woman, and made vnderunder the Lawe, that thou mighteſt become the ſonne of God. Theſe are great benefites of God, & do cauſe in the elect a great truſt and confidence in the goodnes of God, and a ſpirit which is afraide of nothing, but is bold and able to do all thinges. Contrariwiſe the religion of thoſe of Cains broode, as it is a thing meruelous ſtrait and carefull, ſo doth it make heartes exceeding fearfull, which ſerue to no vſe, but are vnapt to all thinges, fit neither to ſuffer or do any thing, which tremble and are afraide euen at the ſhaking of the leaſe of a tree, as it was before ſpoken of them Leuit. 26.

Wherefore thou muſt lay vp theſe wordes of the Apoſtle well in thy minde, thou muſt feele this crie of the ſpirit, which crieth ſo in the hearts of al y^e faithful. For how ſhouldeſt thou not heare the crie of thine owne heart? Neither doth the Apoſtle ſay that he doth whiſper, ſpeake, yea or ſyng, it is greater then all theſe which the ſpirit doth in thy heart, he crieth out a maine, that is, with all the heart. Whereupon it is ſaide Rom. 8, that he maketh requeſt for vsus with ſighes that can not be expreſſed, and that he beareth witnes with our ſpirit that we are the children of God: how therefore can it be, that our heart ſhould not heare this crie, ſighes,Aduerſitie ſtirreth vp the ſpirit. and teſtimonie of the ſpirit? Howbeit hereunto tentations and aduerſitie are very profitable, they moue to crie, and do exceedingly ſtirre vp the ſpirit. Notwithſtanding we fooliſh men do greatly feare and flie the croſſe, wherefore it is no meruell if we do neuer feele the crie of the ſpirit, and do continually remaine like them of Cains broode. But if thou doeſt not feele this crie, take heede that thou be not idle and flothfull, neither ſecure, pray inſtantly, for thou art in an euell caſe. And yet do not deſire, that thou maiſt feele nothing but this crie of the ſpirit, thou muſt feele alſo an other terrible crie made, whereby thou mayſt be prouoked and vrged to this crie of the ſpirit, which happeneth to all the ſaincts: That is the crie of ſynnes, which call moſt ſtrongly and inſtantly vntounto deſperation, but this crie muſt be ouercome of the ſpirit of Chriſt, by godly calling vpō the Father, and crying for his grace, that the truſt and confidence of grace may become greater then deſperation.The crie of the ſpirit. Wherefore this crie of the ſpirit is nothing els, but to be with all our heart touched with a very ſtrong, firme, and vnmoueable truſt of moſt deare ſonnes toward God, as our moſt tender and fauourable Father.

Hereby we may ſee howe farre a Chriſtian life exceedeth nature, which can doe nothing leſſe then truſt ſo in God,A Chriſtian life farre exceedeth nature. The crie of them which truſt in their owne works, and not in Chriſt. and call vponupon him as a Father, but is alwayes afraide, and vttereth a voyce which is a witnes of exceeding feare: Wo is me, how cruell and vntolerable a Iudge art thou, O God? howe heauy is thy iudgement vntounto me? As Cain ſayd Gen. 4: My iniquitie is more then that it may be forgiuen. Thou haſt caſt me out this day from the vpper face of the earth, and from thy face shall I be hid, yea it shal come to paſſe that eueryevery one that findeth me shall ſlay me, &c. This is a terrible and dreadfull crye, which is neceſſarily heard of all ſuch as be of Cains brood, foraſmuch as they truſt to them ſelues and their owne workes, and put not their truſt in the ſonne of God, neither were and conſider that he was ſent of the Father, made of a woman, made vnderunder the lawe, much leſſe that all theſe thinges were done for their ſaluation. They are continually tormented in their owne works, the miſerable men doe in vaine goe about by them to helpe them ſelues, and to obtaine the grace of God. And while their vngodlines is not herewith content, it beginneth to perſecute euen the ſonnes of God, as it is alwayes wont to doe, yea at the laſt they growe vntounto ſuch crueltie, that after the example of their father Cain they can not reſt, vntil they ſlay their righteous brother Abell, in whome they doe alſo kill vntounto them ſelues Chriſt. Then the bloode of righteous Abel crieth vntounto heauen againſt vnrighteous Cain, neither ceaſſeth it to cry vntill the Lord hath reuenged it. He aſketh thoſe Cains of their brother Abel yea of Chriſt: but they deny all knowledge of Chriſt, which labour not to become the ſonnes of God and heires by Chriſt, but to become righteous by their owne workes. In the meane ſeaſon the bloode of Chriſt continually crieth out againſt them, euen nothing but puniſhment and vengeance, when as for the elect, it crieth by the ſpirit of Chriſt for nothing but grace & reconciliation.

The Apoſtle vſeth here a Sirian, and a Greeke word, ſaying: Abba, Pater. For this word Abba in the Syrian tongue ſignifieth a Father, by which name at this day the chiefe of Monaſteries are wont to be called, and by the ſame name Heremites in time paſt being holy men, did call their Preſidents, at the laſt by vſe it was alſo made a Latin word. Wherefore that which Paul ſayth is as much as: Father, Father, or if thou hadſt rather, as, My father.Why the Apoſtle doubled the word, Father But what is the cauſe why the Apoſtle doth double the word, Father, that is, the crie of the ſpirit? I will by your leaue bringe forth my iudgement and opinion hereof. Firſt I thinke that he would hereby ſhewe the force and ſtraining of this holy cry. For when as we cal any with great affection, & through no ſmall neceſſitie, we are wont eftſoones to double his name. Nowe becauſe that ſinne, and Cain doe alwayes goe about with deſperation to ſtoppe this crie of the ſpirit for the grace of the father it is neede ſurely to crie moſt ſtrongly, and with a voice both doubled, and exceedingly ſtrained forth, that is, the truſt of the grace of the Father ought to be moſt ſtronge and not able to be ouercome. Againe ſuch is the maner of the Scripture, to witnes the certaintie of a thing, ſometime to double or iterate the words, as Ioſeph did to Pharao Gen. 41. So here alſo the ſpirit twiſe calleth vponupon the Father, whereby it may ſhewe the certaintie of his fatherly fauour and grace. For the truſt hereof ought to be no leſſe certaine, then great and vnmoueable. Finally it is meete alſo to perſeuer, which againe this doubling of the name of father doth note vntounto vsus. For as ſoone as we begin to call God Father, Satan with all his band moueth warre againſt vsus, and omitteth no meanes to wreſt from vsus this truſt of ſonnes toward God our Father, wherefore thother Father muſt be diligently doubled, that is, our truſt and confidence muſt be confirmed, neither muſt we euer ceaſſe from calling vponupon this Father, but muſt moſt earneſtly continue in this crie of the ſpirit, whereby we may obtaine a certen ſure experience of his fatherly goodnes, by which our truſt in him may be made moſt certaine and ſafe. And perhaps Paul had reſpect hereunto, when he firſt ſet downe Abba, which is a word ſtraunge to them, to whom he wrote, after adding Pater, that is Father, a familiar word and of their owne language, meaning to ſignifie hereby, that the beginning of ſo great truſt in God is vnaccuſtomed and euen ſtraunge vntounto men, but that when the mind hath a while exerciſed it, and continued in it although aſſayled with tentations, it becommeth euen familiar and almoſt naturall, that we now enioy God as a domeſticall Father, and doe in eueryevery thing moſt confidently call vponupon him.

Verſe 7. Wherefore now thou art not a ſeruaunt, but a ſonne: if thou be a ſonne, thou art alſo an heire of God through Chriſt.

Nowe, ſayth he, that is after the comming of the ſpirit of the ſonnes, after the knowledge of Chriſt, thou art not a ſeruaunt. For as it is ſayd, a ſonne and a ſeruaunt are ſo contrary one to an other, that the ſame man can not be both a ſonne and a ſeruaunt.A ſonne and a ſeruaunt doe greatly differ. We can not obtaine ſaluation by workes. A ſonne is free and willing, a ſeruaunt is compelled and vnwilling: a ſonne liueth, and reſteth in faith: a ſeruaunt in works. And ſo by this place alſo it appeareth, that we can obtaine no ſaluation of God by workes, but before thou workeſt that which is acceptable vntounto him, it is neceſſary that thou hauehave receiued of him and poſſeſſe ſaluation and all things, that thereupon works may freely flow forth, to the honour of ſo gratious a father, and to the profit of thy neighbours, without any feare of puniſhment, or loking for reward. This, that which Paule ſayth, proueth: If thou be a ſonne, thou art alſo an heire. For it is ſayd before, that we become the ſonnes of God by faith, without any workes, & therefore heires alſo, as this place witneſſeth: for by nature they that are ſonnes, the ſame alſo are heires. But if this inheritance of the Father be nowe thyne by fayth, ſurely thou art riche in all good things, before thou haſt wrought any thinge. For howe ſhould it be, y^t by faith thou art the heire of God, w^tout any works through onelyonly grace, and that thou mayſt againe firſt merit it by works? Wherefore the caſe ſtandeth, as I often times ſay: To a man that is baptized and beleueth in Chriſt, the heauenly inheritance of the Father is already giuen at once, that is, all good thinges, they are only hid as yet by faith, for that the maner of the preſent life can not ſuffer, that he ſhoulde enioye them being reuealed. Whereupon Paule ſayth Rom. 8: Ye are ſaued, but by hope, for ye doe not as yet ſee it, but doe yet waite, when the poſſeſſion of your good thinges ſhall be reuealed. And 1. Pet. 1. it is ſayd: Your ſaluation is reſerued in heauen and prepared for you, to be ſhewed in the laſt time.VVhereunto the workes of a Chriſtian ought to be referred. Wherefore the workes of a Chriſtian ought not to hauehave regard of merit, which is the maner of ſeruaunts, but onelyonly of the vſe and commoditie of his neighbours, that he doe not liue and worke to him ſelfe, but to his neighbour, whereby he may truely liue to the glory of God. For by faith he is rich in all good thinges, and truely bleſſed. Nowe the Apoſtle addeth, through Chriſt, leſt that any thinke that ſo great inheritance commeth vntounto vsus freely,Although we are ſaued frely & with out all merit in reſpect of our ſelues yet Chriſt hath merited and with a deare price purchaſed ſaluation for vsus. and without al coſt. For although it be giuen vntounto vsus without our coſt, and without all our merit, yet it coſt Chriſt a deare price, who, that he might purchaſe it for vsus, was made vnderunder the lawe, and ſatisfied it for vsus both by life & alſo by death. So thoſe benefits which of louelove we beſtowe vponupon our neighbour, doe come vntounto him freely, and without any charges or labour vntounto him, notwithſtanding they coſt vsus ſome thing, inaſmuch as we beſtow vponupon him, although freely and of meere goodnes, yet thoſe thinges that are our owne, whether it be labour or part of our ſubſtance, euen as Chriſt hath beſtowed thoſe thinges that be his vponupon vsus.

And thus hath Paule called backe his Galathians from the teachers of workes, which preached nothing but the law, peruerting the Goſpell of Chriſt. All which thinges are very neceſſary to be marked of vsus alſo. For the Pope with his Prelats and Monks, hath now too long a time with intruding and vrging his lawes, which are fooliſh and moſt pernitious, inaſmuch as they doe eueryevery where diſagree with the word of God, ſeduced almoſt the whole world from the Goſpell of Chriſt, & plainly extinguiſhed the faith of ſonnes, according as the Scripture hath in diuers places very manifeſtly propheſied of his kingdom. Wherefore let eueryevery one that deſireth to obtaine ſaluation, moſt diligently take heede of him and all his Apoſtles, no otherwiſe then of Satan him ſelfe, and his chiefe and moſt pernitious Apoſtles.

Collected Sermons, law and grace

p. 274A SERMON OF D. MARTIN LVTHER, CONCERNING THEM THAT BE VNDERUNDER THE Law, and them that be vnderunder Grace.

A SERMON OF D. MARTIN LVTHER, CONCERNING THEM THAT BE VNDERUNDER THE Law, and them that be vnderunder Grace.