Secondly, the Scripture shutteth men under sin and under the Curse especially by the law, because it is his peculiar office to reveal sin & engender wrath,1 as we have declared throughout this Epistle, but chiefly by this sentence of Paul: Whosoever are of the works of the law are under the Curse: 2Also by that place which the Apostle alleged out of the .27. chapt. of Deut: 3Cursed is every one that abideth not in all the words of this law to do them. &c. For these sentences in plain words do shut under sin and under the Curse, not only those which sin manifestly against the law,4 or do not outwardly accomplish the law: but also those which are under the law, and with all endeavour go about to perform the same: and such were the Jews, as before I have said. Much more then doth the same place of Paul shut up under sin and under the Curse, all Monks, Friars, Hermits, ⟨p. 175⟩Carthusians and such like, with their professions, rules, and religions, to the which they attributed such holiness, that when a man had once made a vow of his profession, if he died by and by, they dreamed that he went straight to heaven. But here ye hear plainly that the Scripture shutteth all under sin. Therefore neither the vow nor religion of the Carthusian, be it never so angelical, is righteousness before God: for the Scripture hath shut all under sin, all are accursed and damned. Who pronounceth this sentence? The Scripture. And where? First by this promise: The Seed of the woman shall bruise the Serpents head. In thee shall be blessed. 5&c. and such like places: Moreover, by the whole law, whereof the principal office is to make men guilty of sin. Therefore no Monk, no Carthusian, no Celestine bruiseth the head of the Serpent, but they abide bruised and broken under the Serpents head, that is, under the power of the Devil.* Who will believe this?
Secondly, the Scripture shutteth men vnder sinne and vnder the Curse especially by the law, because it is his peculiar office to reueale sinne & engender wrath,1 as we haue declared throughout this Epistle, but chiefely by this sentence of Paule: VVhosoeuer are of the vvorks of the lavv are vnder the Curse: 2Also by that place which the Apostle alleaged out of the .27. chapt. of Deut: 3Cursed is euery one that abideth not in all the vvordes of this lavve to doe them. &c. For these sentences in plaine wordes doe shut vnder sinne and vnder the Curse, not onely those which sinne manifestly against the law,4 or doe not outwardly accōplish the law: but also those which are vnder the law, and wt all endeuour go about to performe the same: and such were the Iewes, as before I haue sayd. Much more then doth the same place of Paule shut vppe vnder sinne and vnder the Curse, all Monkes, Friers, Heremites, ⟨p. 175⟩Carthusians and such like, with their professions, rules, and religions, to the which they attributed such holines, that when a mā had once made a vowe of his profession, if he died by and by, they dreamed that he went streight to heauen. But here ye heare plainly that the Scripture shutteth all vnder sinne. Therefore neither the vowe nor religion of the Carthusian, be it neuer so angelicall, is righteousnes before God: for the Scripture hath shutte all vnder sinne, all are accursed and damned. Who pronounceth this sentence? The Scripture. And where? First by this promise: The Seede of the vvoman shall bruse the Serpentes head. In thee shall be blessed. 5&c. and such like places: Moreouer, by the whole lawe, whereof the principall office is to make men giltie of sinne. Therefore no Monke, no Carthusian, no Celestine bruseth the head of the Serpent, but they abide brused and broken vnder the Serpents head, that is, vnder the power of the Deuill.* Who will beleue this?
- 1Secondly by the law.Secondly by the lavve.
- 2Galat. 3.10.
- 3Deut. 27.26.
- 4Cursed is every one that abideth not in all things. &c.Cursed is euery one that abideth not in all things. &c.
- 5The principal office of the law.The principall office of the lavve.
- *These things in Luthers time were counted so high a service to God, that scarce any man would believe they could be so abominable.These things in Luthers time vvere counted so high a seruice to God, that scarce any mā vvould beleue they could be so abhominable.
