A Treatise Touching the Liberty of a Christian

¶ A Treatise of Martin Luther touching Christian liberty.

¶ A Treatise of Martyne Luther touching Christian liberty.

Many men have been of opinion that Christian faith is an easy matter, yea of them also not a few have accounted it in the number of Virtues, even as a companion of virtue it self. And this have they done, because they have had no trial thereof by any proof, nor have at any time tasted of what force & power it is: whereas it cannot be possible that any man may be able to write pithily, or understand effectually the things that are written concerning the same truly, unless being pinched at some one time or another with some cross of tribulation, he hath felt the inward spirit thereof: But who so hath had but a mean taste of the same, can never possibly be satisfied with writing, speaking, thinking, and hearing thereof. For it is a lively spring unto everlasting ⟨p. 2⟩life, ¹according as Christ calleth it in the fourth of John. Wherein my self, albeit I make no vaunt of my store, and withal do acknowledge the weakness of mine imbecility, yet do nevertheless trust, that by means of sundry and grievous temptations wherewith I have bin turmoiled, I have attained no small dram of Faith. And that I am thereof able to treat (though not so eloquently, yet certes more substantially) than those literal and over subtle schoolmen have hitherto yet disputed, as men altogether ignorant in the things which themselves have written. To the end therefore I may discover a more easy way to the unlettered to wade herein (to whose capacities I do only apply my self) I do set down first these two propositions touching the freedom and bondage of the spirit.

MAny men haue beene of opinion that Christian faith is an easie matter, yea of them also not a few haue accompted it in the number of Vertues, euen as a companion of vertue it self. And this haue they done, because they haue had no tryall thereof by any proofe, nor haue at any time tasted of what force & power it is: whereas it cannot be possible that any man may bée able to write pithily, or vnderstand effectually the things that are written concerning the same truly, vnlesse being pinched at some one time or another with some crosse of tribulation, he hath felt the inward spirit thereof: But who so hath had but a meane taste of the same, can neuer possibly bee satisfied with writing, speaking, thinking, and hearing thereof. For it is a liuely spring vnto euerlasting ⟨p. 2⟩life, ¹according as Christ calleth it in the fourth of Iohn. Wherein my selfe, albeit I make no vaunt of my store, and withall doe acknowledge the weaknesse of mine imbecillity, yet doe neuerthelesse trust, that by meanes of sundry and greeuous temptations wherewith I haue bin turmoyled, I haue attained no small dramme of Faith. And that I am thereof able to treat (though not so eloquently, yet certes more substantially) than those literall and ouer subtill schoolemen haue hitherto yet disputed, as men altogether ignorant in the things which themselues haue written. To the end therfore I may discouer a more easie way to the vnlettered to wade herein (to whose capacities I doe only apply my selfe) I doe set downe first these two propositions touching the fréedome and bondage of the spirit.

1. 1John 4.

1. 1The popositions.

Although these two propositions so me to be mere contraries, yet when they shall be found to have in them a certain sweet agreement, they will avail very much for our present purpose. For Saint Paul is the Author of them both, namely, in his first Epistle to the Corinths the twelfth Chapter, Being otherwise free, ¹I made my self servant of all. And in the thirteenth to the Romans.² Owe nothing to any man, but that ye love one another. But love is naturally dutiful, and humbly obedient to the thing that is loved, Even so Christ, though Lord of all, yet being borne of a woman, was made under the law, both free altogether, and a servant, at one self time in the shape of God, and in the shape of a servant.

Although these two propositions so me to be méere contraries, yet when they shall be found to haue in them a certaine swéet agréement, they will auaile very much for our present purpose. For Saint Paul is the Author of them both, namely, in his first Epistle to the Corinths the twelfth Chapter, Being otherwise free, ¹I made my selfe seruant of all. And in the thirteenth to the Romans.² Owe nothing to any man, but that ye loue one another. But loue is naturally dutifull, and humbly obedient to the thing that is loued, Euen so Christ, though Lord of all, yet being borne of a woman, was made vnder the law, both frée altogether, and a seruant, at one selfe time in the shape of God, and in the shape of a seruant.

1. 11 Cor. 12.
2. 2Rom. 13.

Let us enter into some higher & more deep consideration of those sayings. Man doth consist of two natures, to wit, spiritual, and corporal. In respect of the spiritual nature (which some do term to be the soul) he is called spiritual, inward, and of the new man: In respect of the corporal (which ⟨p. 4⟩some call the flesh) he is called the carnal, outward, and the old man. Of the which the Apostle in the second to the Corinthians,¹ the fourth Chapter. Although our outward man be corruptible, yet our inward man is renewed day by day. So that it cometh to pass through this diversity, that in the Scriptures two contraries are affirmed of one self same man, because that these two men being within the same one man, do keep continual battle against each other, Whilst the flesh doeth covet against the spirit, ²and the spirit against the flesh, as in the Epistle to the Galatians the fifth Chapter.

Let vs enter into some higher & more déepe consideration of those sayings. Man doth consist of two natures, to wit, spirituall, and corporall. In respect of the spirituall nature (which some doe tearme to be the soule) hee is called spirituall, inward, and of the new man: In respect of the corporall (which ⟨p. 4⟩some call the flesh) hee is called the carnall, outward, and the old man. Of the which the Apostle in the second to the Corinthians,¹ the fourth Chapter. Although our outward man be corruptible, yet our inward man is renued day by day. So that it commeth to passe through this diuersity, that in the Scriptures two contraries are affirmed of one selfe same man, because that these two men being within the same one man, doe kéepe continuall battayle against each other, Whilest the flesh doeth couet against the spirit, ²and the spirit against the flesh, as in the Epistle to the Galathians the fift Chapter.

1. 12 Cor 4.
2. 2Gala. 5.

¹First therefore let us examine the inward man, and see by what reason he may be made just, free, and a true Christian, that is to say, spiritual, new, and an inward man. And it is certain, that no external thing at all (how glorious title soever it bear) is in any respect available to the attaining of Christian righteousness, or freedom, as neither of any value to the ⟨p. 5⟩procuring of unrighteousness or bondage, which is proved by a very easy demonstration. For what availeth it to the soul, if the body be in good liking, health, and full of life: If it eat, drink, and do freely what it listeth, when as even the most wicked abjects, bondslaves of all mischief, do enjoy the same? Again, what loss doeth the soul sustain by sickness, imprisonment, scarcity of food, thirst, or by any other external disadvantage, when as the very reprobate, & such as be clear void of all good conscience, are molested with the same. None of all those external casualties do extend to the freedom, or bondage, of the soul. In like manner it shall be to small purpose, if the body be garnished with gay Copes, such as Priests do wear, or be conversant in holy sanctuaries, or be exercised in holy Mass and Matins, or if it pray. fast, abstain from certain meats, or do inure it self to what so ever exercise wrought and possible to be wrought by the body and ⟨p. 6⟩in the body. To the freedom and righteousness of the soul is requisite matter of far greater importance, whereas those external things aforesaid, may happen unto the most wicked, by practising of the which, they become no better than plain hypocrites. Contrariwise, it shall nothing prejudice the soul, to have the body clad with unhallowed garments, to frequent profane places, to eat and drink of all sorts of meat without choice, not to bleat out prayer by note, yea to pass over all those works aforesaid, which may be performed by the very Hypocrites.

¹First therefore let vs examine the inward man, and sée by what reason hée may bée made iust, frée, and a true Christian, that is to say, spirituall, new, and an inward man. And it is certaine, that no externall thing at all (how glorious title soeuer it beare) is in any respect auayleable to the attayning of Christian righteousnesse, or fréedome, as neyther of any value to the ⟨p. 5⟩procuring of vnryghteousnesse or bondage, which is prooued by a very easie demonstration. For what auayleth it to the soule, if the body bee in good lyking, health, and full of life: If it eate, drinke, and doe fréely what it listeth, when as euen the most wicked abiectes, bondeslaues of all mischiefe, doe enioy the same? Againe, what losse doeth the soule sustaine by sicknesse, imprisonment, scarsitie of foode, thirst, or by any other externall disaduantage, when as the very reprobate, & such as be cleare voyde of all good conscience, are molested with the same. None of all those externall casualties doe extende to the fréedome, or bondage, of the soule. In like manner it shall bee to small purpose, if the body bee garnished with gay Coapes, such as Priests doe weare, or bee conuersant in holy sanctuaries, or bee exercised in holy Masse and Mattens, or if it pray. fast, abstaine from certaine meats, or doe inure it selfe to what so euer exercise wrought and possible to be wrought by the body and ⟨p. 6⟩in the body. To the fréedome and righteousnesse of the soule is requisite matter of farre greater importance, whereas those externall things aforesaid, may happen vnto the most wicked, by practising of the which, they become no better than plaine hypocrites. Contrariwise, it shall nothing preiudice the soule, to haue the body clad with vnhallowed garments, to frequent prophane places, to eat and drinke of all sorts of meat without choise, not to bleat out prayer by note, yea to passe ouer all those works aforesaid, which may bée performed by the very Hipocrites.

1. 1In what things Christian liberty.

Be it also that we reject all things, yea, even speculations, meditations, and whatsoever may be done by the endeavour of the soul, it profiteth nothing. One thing,¹ yea and that only and alone is needful to the attainment of life, righteousness, and Christian liberty, which is the sacred word of GOD the Gospel of Jesus Christ, according to the Testimony of Christ ⟨p. 7⟩himself in the eleventh Chapter of John. I am the resurrection and life, ²he that believeth im me, shall not dye for ever. And in the eighth Chapter of John. If the Son make you free, ³you shall be truly free. And in the fourth Chapter of Matthew.⁴ Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. Let us therefore take this for a strong and an undoubted Bulwark, that the soul may want all things except the word of GOD, without the which nothing in the world can preserve her in safety: But having the word, she is rich, destitute of nothing, for as much as the word of GOD is the word of life, of light, of peace, righteousness, salvation, joy, freedom, wisdom, power, grace, glory, and inestimably the treasure incomparable of all goodness. And this is it that moved the Prophet in all his Octonary and in many other places,⁵ with so many deep sighs and groanings to screech out, and to call upon the word ⟨p. 8⟩of God.⁶ Again, neither is there any more horrible a plague of Gods wrath, than whiles he sendeth famine of hearing his word. As he speaketh in Amos: as neither is there any greater grace than if he spread abroad his word, as is specified in the 107 Psalm.⁷ He sent his word, & healed them, & delivered them from their destruction. Neither was Christ sent to any other ministry, then the ministry of the word, nor is the Apostolical Bishopric, and whole order Ecclesiastical, called and instituted otherwise, than to the ministry of the word.

Bee it also that wee reiect all things, yea, euen speculations, meditations, and whatsoeuer may bee done by the endeauour of the soule, it profiteth nothing. One thing,¹ yea and that onely and alone is néedfull to the attainment of life, righteousnesse, and Christian liberty, which is the sacred word of GOD the Gospell of Iesu Christ, according to the Testimony of Christ ⟨p. 7⟩himselfe in the eleuenth Chapter of Iohn. I am the resurrection and life, ²hee that beleeueth im me, shall not dye for euer. And in the eighth Chapter of Iohn. If the Sonne make you free, ³you shall bee truly free. And in the fourth Chapter of Mathew.⁴ Man liueth not by bread only, but by euery word that proceedeth out of the mouth of God. Let vs therefore take this for a strong and an vndoubted Bulwarke, that the soule may want all things except the word of GOD, without the which nothing in the world can preserue her in safety: But hauing the word, shee is rich, destitute of nothing, for as much as the word of GOD is the word of life, of light, of peace, righteousnesse, saluation, ioy, fréedome, wisdome, power, grace, glory, and inestimably the treasure incomparable of all goodnesse. And this is it that mooued the Prophet in all his Octonary and in many other places,⁵ with so many déepe sighes and gronings to skriche out, and to call vpon the word ⟨p. 8⟩of God.⁶ Againe, neither is there any more horrible a plague of Gods wrath, than whiles he sendeth famine of hearing hys word. As he speaketh in Amos: as neither is there any greater grace than if he spred abroad his word, as is specified in the 107 Psalm.⁷ He sent his word, & healed them, & deliuered them from their destruction. Neither was Christ sent to any other ministry, then the ministry of the word, nor is the Apostolicall Bishopricke, and whole order Ecclesiasticall, called and instituted otherwise, than to the ministry of the word.

1. 1Gods word necessary for the soul.Gods word necessary for the soule.
2. 2John 11.Iohn 11.
3. 3John 8.Iohn 8.
4. 4Matth. 4.
5. 5David.Dauid.
6. 6Famine of Gods word an horrible plague. Amos.
7. 7Psal. 107.

¹But thou wilt demand, what word of God is this, and after what manner must it be used, considering there be so many words of God? I answer, the Apostle in the first to the Romans doth express the same,² namely, the Gospel of God concerning his son incarnate, crucified, risen again, and glorified by the holy Ghost the sanctifier. For Christ hath preached, that is to say, hath fed the soul, hath justified, delivered, and saved the soul, if she believe his doctrine, ⟨p. 9⟩for Faith only is the safe and effectual use of Gods word, as to the Romans the tenth. If thou confess with thy mouth, and believe with the heart, ³that GOD hath raised him from the dead, thou shalt be saved. And again, The end of the law is Christ, unto righteousness to all them that do believe. And to the Romans the first,⁴ The just man shall live by his own faith, for the word of God cannot be comprehended and embraced by any works, but by faith only. Even so it is manifest, that as the Soul hath need of the only word, to obtain righteousness and life,⁵ even so it is justified by only faith, and no works; for if it might be justified by any other means, then should it not stand in need of the word, and so consequently no need of faith. But this faith cannot consist altogether with works, that is to say, if thou presume to be justified together with works, whatsoever they be, for this were even to halt on both legs, to worship Baal, and to kiss the hand, which of all other is abominable, as witnesseth Job. Therefore,⁶ ⟨p. 10⟩when thou beginnest to believe, thou doest learn withal, that all things in thee are altogether blameworthy, sinful, and damnable, according to that saying of the Apostle in the second to the Romans,⁷ All have sinned, and have need of the glory of God. And to the Romans, 3. There is none that doth good, all have declined out of the way, they are altogether become unprofitable: for if thou know this once, thou shalt know that it is necessary for thee to hold fast Christ, that believing on him, who hath suffered for thee, and is risen again, thou mayest be made another man through this faith, being made free from all thy Sins, and justified by the merits of Jesus Christ only.

¹But thou wilt demand, what word of God is this, and after what manner must it be vsed, considering there bee so many words of God? I answere, the Apostle in the first to the Romanes doth expresse the same,² namely, the Gospell of God concerning his sonne incarnate, crucifyed, risen againe, and glorified by the holy Ghost the sanctifyer. For Christ hath preached, that is to say, hath fedde the soule, hath iustified, deliuered, and saued the soule, if she beléeue his doctrine, ⟨p. 9⟩for Fayth only is the safe and effectuall vse of Gods word, as to the Romans the tenth. If thou confesse with thy mouth, and beleeue with the heart, ³that GOD hath raysed him from the dead, thou shalt be saued. And againe, The end of the law is Christ, vnto righteousnesse to all them that doe beleeue. And to the Romans the first,⁴ The iust man shall liue by his owne faith, for the word of God cannot be comprehended and embraced by any workes, but by faith only. Euen so it is manifest, that as the Soule hath néed of the only word, to obtaine righteousnesse and life,⁵ euen so it is iustifyed by onely faith, and no workes; for if it might be iustifyed by any other meanes, then should it not stande in néede of the word, and so consequently no néede of faith. But this faith cannot consist altogether with workes, that is to say, if thou presume to be iustifyed together with workes, whatsoeuer they be, for this were euen to halt on both legges, to worship Baal, and to kisse the hand, which of all other is abhominable, as witnesseth Iob. Therefore,⁶ ⟨p. 10⟩when thou beginnest to beléeue, thou doest learne withall, that all things in thée are altogether blameworthy, sinfull, and damnable, according to that saying of the Apostle in the second to the Romans,⁷ All haue sinned, and haue need of the glory of God. And to the Romans, 3. There is none that doth good, all haue declined out of the way, they are altogether become vnprofitable: for if thou know this once, thou shalt know that it is necessary for thée to hold fast Christ, that beléeuing on him, who hath suffered for thee, and is risen againe, thou maiest be made another man through this faith, being made frée from all thy Sinnes, and iustified by the merits of Iesu Christ onely.

1. 1Which is the word of God.
2. 2Rom. 1.
3. 3Rom. 10.
4. 4Rom. 1.
5. 5Faith only justifieth.Faith only iustifieth.
6. 6Job.Iob.
7. 7Rom. 2.

Therefore, for as much as this faith cannot bear dominion in any, but in the inward man, according to the testimony of Paul in the tenth to the Romans,¹ With the heart we do believe unto righteousness. And for as much as this faith only doth justify, it is evident that the inward man cannot in any wise ⟨p. 11⟩be justified, made free,² and saved by any external work or exercise, and that works whatsoever, avail nothing thereunto, as on the contrary through impiety, and only unbelief of the heart, man is made guilty, and the bondslave of sin, and not by any external sin or work. And therefore the first and principal care of every Christian man ought to be in this especially, that setting aside all vain confidence of works, he strengthen his faith more and more, and by daily increasings grow in knowledge, not of works, but of Christ Jesus crucified for him, and risen again, as Peter in the last of his first Epistle teacheth, for as much,³ as none other work doth make a true Christian man. So Christ in the sixth of John, when the Jews asked a question what they should do to do the works of God? excluding the multitude of works, wherewith he perceived them to swell, and puffed up in pride, did prescribe unto them one only rule, saying, This is the work of God, ⁴to believe on him whom he hath sent, for him God the father hath ⟨p. 12⟩sealed. From hence right faith in Christ duly proceeding,⁵ is a treasure inestimable, containing in it self all salvation, and preserving from all evil, as in the last of Mark,⁶ He that believeth and is baptised, shall be saved, he that believeth not, shall be damned, which treasure Isaiah inwardly regarding, did in the tenth of his Prophecy say, The decreed consumption overfloweth with righteousness, and the Lord of hosts shall perfectly fulfil the thing that he hath determined in the middest of the whole world, as if he had said, Faith which is a brief and summary fullness of the Law, shall replenish the believers with so great righteousness, that they shall not have need of any other help to attain righteousness: and the same doth Paul testify in the tenth to the Romans,⁷ For with the heart we believe unto righteousness.

Therefore, for as much as this fayth cannot beare dominion in any, but in the inward man, according to the testimony of Paul in the tenth to the Romans,¹ With the heart we doe beleeue vnto righteousnesse. And for as much as this faith only doth iustifie, it is euident that the inward man cannot in any wise ⟨p. 11⟩be iustified, made frée,² and saued by any externall worke or exercise, and that works whatsoeuer, auaile nothing thereunto, as on the contrary through impiety, and only vnbeliefe of the heart, man is made guilty, and the bondslaue of sinne, and not by any externall sinne or worke. And therefore the first and principall care of euery Christian man ought to bée in this especially, that setting aside all vaine confidence of workes, hee strengthen his faith more and more, and by daily increasings grow in knowledge, not of works, but of Christ Iesu crucified for him, and risen againe, as Peter in the last of his first Epistle teacheth, for as much,³ as none other worke doth make a true Christian man. So Christ in the sixt of Iohn, when the Iewes asked a question what they should doe to doe the works of God? excluding the multitude of works, wherewith he perceiued them to swell, and puft vp in pride, did prescribe vnto them one only rule, saying, This is the worke of God, ⁴to beleeue on him whom he hath sent, for him God the father hath ⟨p. 12⟩sealed. From hence right faith in Christ duly procéeding,⁵ is a treasure inestimable, contayning in it selfe all saluation, and preseruing from all euill, as in the last of Marke,⁶ He that beleeueth and is baptised, shall be saued, he that beleeueth not, shall be damned, which treasure Esay inwardly regarding, did in the tenth of his Prophecy say, The decréed consumption ouerfloweth with righteousnesse, and the Lord of hoasts shall perfectly fulfill the thing that he hath determined in the middest of the whole world, as if he had said, Faith which is a briefe and summary fulnesse of the Law, shall replenish the beléeuers with so great righteousnesse, that they shall not haue néed of any other helpe to attaine righteousnesse: and the same doth Paul testifie in the tenth to the Romanes,⁷ For with the heart wee beleeue vnto righteousnesse.

1. 1Rom. 10.
2. 2Man is not justified by any external thing.Man is not iustified by any externall thing.
3. 31 Pet. ult.
4. 4John 9.Iohn 9.
5. 5Faith a treasure inestimable.
6. 6Mark. 16.
7. 7Rom. 10.

But thou doest ask by what means it cometh to pass, that faith only may justify, & give such a treasure of so great goodness without works, seeing that the whole scriptures do prescribe unto us so many works, ⟨p. 13⟩so many ceremonies, and so many laws? I do answer, above all things be mindful of this chiefly that hath bin spoken of before, to wit, that only faith without works doth justify, doth deliver, and doth save, which we will make more manifest hereafter. In the mean time seal up this, that the whole Scripture of God is divided into two branches, namely,¹ commandments and promises. Indeed the commandments do teach good things, but the things that are taught by them are not forthwith performed, for they do pronounce what we ought to do, but do not give power to do the same, but are instituted to this end, to discover man to himself, by means whereof, man may know his own disability towards the good, & so despair of his own strength: and for this cause they are called the old Testament, and so they be indeed. As for example, Thou shalt not covet, is a Commandment, by the which we are convinced all to be sinners, because man cannot choose but covet, whatsoever his endeavour be to the contrary, And therefore, that he may not covet, & so consequently fulfil the ⟨p. 14⟩commandment, he is compelled to despair of himself, & to seek elsewhere for help of another, which he is not able to find in himself,² as Hosea saith, Thy destruction cometh of thy self, O Israel, & thy health only from me. ³The observation of which one commandment, is general to be observed in all the rest, for all the commandments are in all respects alike impossible unto us, & beyond our reach. Now when man is taught his own weakness by the commandments, & thereby brought into perplexity, how he may be able to accomplish the law, knowing that the law must be so of all parts accomplished, that no one jot so much,⁴ or title thereof may be pretermitted, otherwise in danger of eternal damnation irrecoverable, being then truly humbled, and embased to nought in his own eyes, he findeth nothing in himself, whereby he may be justified, and come to salvation. Lo, here cometh the other branch of the Scripture, namely, the promises of God, which do bring the glad tidings of the glory of God, & speak on this wise.

But thou doest aske by what meanes it commeth to passe, that faith only may iustifie, & giue such a treasure of so great goodnesse without works, séeing that ye whole scriptures doe prescribe vnto vs so many works, ⟨p. 13⟩so many ceremonies, and so many lawes? I do answer, aboue all things be mindfull of this chiefely that hath bin spoken of before, to wit, yt only faith without works doth iustifie, doth deliuer, and doth saue, which we will make more manifest hereafter. In the meane time seale vp this, that the whole Scripture of God is diuided into two branches, namely,¹ commandements and promises. Indéed the cōmandemēts do teach good things, but ye things that are taught by thē are not forthwith performed, for they do pronoūce what we ought to do, but do not giue power to doe the same, but are instituted to this end, to discouer man to himself, by meanes wherof, man may know his own disability towards the good, & so despaire of his owne strength: and for this cause they are called the old Testament, and so they be indéed. As for example, Thou shalt not couet, is a Cōmandement, by the which we are conuinced all to be sinners, because man cannot choose but couet, whatsoeuer his endeuour be to the contrary, And therfore, that he may not couet, & so cōsequently fulfil ye ⟨p. 14⟩cōmandement, he is cōpelled to despaire of himselfe, & to séeke elsewhere for helpe of another, which he is not able to finde in himself,² as Osee saith, Thy destruction cōmeth of thy selfe, O Israel, & thy health only frō me. ³The obseruatiō of which one cōmandement, is generall to be obserued in all ye rest, for all ye cōmandemēts are in all respects alike impossible vnto vs, & beyond our reach. Now when man is taught his own weaknesse by ye cōmandements, & thereby brought into perplexity, how hee may be able to accōplish ye law, knowing yt the law must be so of al parts accōplished, yt no one iot so much,⁴ or title thereof may be pretermitted, otherwise in danger of eternall damnatiō irrecouerable, being thē truly humbled, and embased to nought in his owne eyes, he findeth nothing in himselfe, whereby hee may bee iustified, and come to saluation. Loe, here commeth the other branch of the Scripture, namely, the promises of God, which doe bring the glad tidings of the glory of God, & speak on this wise.

1. 1The Scriptures have commandments and promises.The Scriptures haue commandements and promises.
2. 2Hosea.Osee.
3. 3All the commandments be equally impossible to be accomplished by us.All the commandements be equally impossible to be accomplished by vs.
4. 4The Law must be satisfied.

It thou wilt fulfil the Law, and not covet, as the Law requireth, behold ⟨p. 15⟩here a remedy, Believe in Christ, in whom be promised unto thee, grace, righteousness, peace, freedom, and in whom thou shalt have all things if thou believe, and without whom thou shalt lack all things if thou dost not believe, for that which is impossible to thee in all the works of the Law (which be many, and yet unavailable to salvation) thou shalt very easily,¹ and briefly achieve and bring to pass through faith, because God the father hath so established all things in faith, that whosoever have faith, may possess all things, and whosoever lacketh faith, may possess nothing,² for God hath shut up all things under unbelief, that he might have mercy on all. ³On this wise the promises of God do give freely unto us, that which the commandments do exact of us perforce, and do fulfil that, which the law doth straitly command: that so all things may belong unto God only, as well the commandments, as also the performance of the same. Only God commandeth, only God performeth, and therefore Gods promises have relation ⟨p. 16⟩to the new Testament, yea rather are the new Testament it self.

It thou wilt fulfill the Law, and not couet, as the Law requireth, behold ⟨p. 15⟩here a remedy, Beleeue in Christ, in whom be promised vnto the, grace, righteousnesse, peace, fréedome, and in whom thou shalt haue all things if thou beléeue, and without whom thou shalt lack all things if thou dost not beléeue, for that which is impossible to thée in all the works of the Law (which be many, and yet vnauayleable to saluation) thou shalt very easily,¹ and briefely atchieue and bring to passe through faith, because God the father hath so established all things in faith, that whosoeuer haue faith, may possesse all things, and whosoeuer lacketh faith, may possesse nothing,² for God hath shut vp all things vnder vnbeleefe, that he might haue mercy on all. ³On this wise the promises of God doe giue fréely vnto vs, that which the commandements doe exact of vs perforce, and doe fullfill that, which the law doth straitly command: that so all things may belong vnto God only, as well the commandements, as also the performance of the same. Onely God commandeth, only God performeth, and therefore Gods promises haue relation ⟨p. 16⟩to the new Testament, yea rather are the new Testament it selfe.

1. 1We accomplish all by faith.
2. 2Rom 11.
3. 3God only commandeth, and performeth.

For as much therefore as the promises of God be holy words, true, just, peaceable, and full of all goodness, it cometh to pass,¹ that the soul which doth cleave steadfastly to the same, with an unshaken faith, is become so united unto them, yea is also wholly so swallowed up of them, that it doth not only partake thereof, but is throughly gorged, and made drunken with all the power and force of the same: for if the touching of Christ did give health, how much more shall a very tender feeling of the word in the spirit? nay rather a through swallowing down of the word, communicate to the soul all things that appertain to the word. By this means therefore, the Soul through faith only without works, believing in the word of God, is justified, sanctified, pacified, delivered, and replenished with all goodness, and it is truly made the daughter of God, as it is said in the first of John, He gave them power to be made the sons of God, ²even them that do believe in his name.

For as much therefore as the promises of God be holy wordes, true, iust, peaceable, and full of all goodnesse, it commeth to passe,¹ that the soule which doth cleaue stedfastly to the same, with an vnshaken faith, is become so vnited vnto them, yea is also wholly so swallowed vp of them, that it doth not only partake thereof, but is throughly gorged, and made drunken with all the power and force of the same: for if the touching of Christ did giue health, how much more shall a very tender féeling of the word in the spirit? nay rather a through swallowing down of the word, communicate to the soule all things that appertaine to the word. By this meanes therefore, the Soule through faith onely without workes, beléeuing in the word of God, is iustified, sanctified, pacifyed, deliuered, and replenished with all goodnesse, and it is truly made the daughter of God, as it is said in the first of Iohn, He gaue thē power to be made the sonnes of God, ²euen them that doe beleeue in his name.

1. 1The first arm of faith.The first arme of faith.
2. 2John. 1.Iohn. 1.

By this it may be easily perceived, from whence saith hath received so great force, and why neither any one, nor all good works are comparable unto her, because no work can cleave fast unto Gods word, nor be within the soul, wherein faith only, & the word, do reign & govern, for such as •word is, such becometh the soul, made by force of the word, even as a fiery plate of iron doth glimmer like unto fire, by means of uniting the fire and the plate together, so that it is manifest, that to a Christian man faith sufficeth only for all, and that he needeth no works to be justified by. Now if he need no works, then also he needs not the law: if he have no need of the law, surely he is then free from the law. So this also is true. The law is not made for the righteous man, and this is the same Christian liberty. Our faith which doth work in us, not to be idlers, nor to give our selves to lust and evil life, but that we be not tied to a necessity of observing the law, or doing works, to the end to obtain righteousness,¹ or salvation thereby. Let this be the first arm of faith, & let ⟨p. 18⟩us see another, for this also is the duty of faith, that it reverence him on whom it believeth, with a most godly and earnest bent affection, to wit, that it account him true, & worthy to be believed, for there is no honour like unto the opinion conceived of truth and righteousness,² wherewith we do most highly esteem of him whom we do believe, for what are we able to ascribe to any person, more than truth, righteousness, & goodness, of all parts perfect and absolute? Contrariwise, it is a detestable reproach, to conceive a secret opinion of a man to be false,³ faithless, and wicked. So the soul, as long as it believeth steadfastly in God that maketh the promise, doth account him true & righteous, than which opinion can nothing be more acceptable to God. This is the highest honour of God, to ascribe unto him truth, justice, & whatsoever else ought to be yielded to him whom we do believe: this man yieldeth himself ready to execute all his will: this man doth sanctify his name: this man suffereth himself to be exercised,⁴ according to the will & pleasure of God, because cleaving ⟨p. 19⟩firmly to his promises, he doubteth not but that he is true, just, wise, & will do, dispose, and govern all things for the best:

By this it may be easily perceiued, from whence saith hath receiued so great force, and why neither any one, nor all good works are comparable vnto her, because no worke can cleaue fast vnto Gods word, nor be within the soule, wherin faith only, & the word, do reigne & gouern, for such as •word is, such becommeth the soule, made by force of the word, euen as a fiery plate of iron doth glimmer like vnto fire, by meanes of vniting the fire and the plate together, so that it is manifest, that to a Christian man faith sufficeth only for all, and that he néedeth no works to bée iustified by. Now if he néed no works, thē also hée néeds not the law: if he haue no néed of the law, surely he is then frée from the law. So this also is true. The law is not made for the righteous man, and this is ye same Christian liberty. Our faith which doth worke in vs, not to be idlers, nor to giue our selues to lust and euill life, but that wée bee not tyed to a necessity of obseruing the law, or doing works, to ye end to obtaine righteousnes,¹ or saluation therby. Let this be the first arme of faith, & let ⟨p. 18⟩vs sée another, for this also is the duty of faith, that it reuerence him on whom it beleeueth, with a most godly and earnest bent affection, to wit, that it accompt him true, & worthy to be beléeued, for there is no honor like vnto the opiniō conceiued of truth and righteousnes,² wherewith we do most highly estéeme of him whom we doe beléeue, for what are we able to ascribe to any person, more thā truth, righteousnes, & goodnesse, of all parts perfect and absolute? Contrariwise, it is a detestable reproach, to conceiue a secret opinion of a man to be false,³ faithlesse, and wicked. So the soule, as long as it beleeueth stedfastly in God that maketh the promise, doth accompt him true & righteous, than which opinion can nothing be more acceptable to God. This is the highest honor of God, to ascribe vnto him truth, iustice, & whatsoeuer else ought to bee yeelded to him whom we doe beléeue: this man yeeldeth himselfe ready to execute all his will: this man doth sanctifie his name: this man suffereth himselfe to be exercised,⁴ according to the will & pleasure of God, because cleauing ⟨p. 19⟩firmely to his promises, he doubteth not but that he is true, iust, wise, & wil do, dispose, and gouerne all things for the best:

1. 1Another arm of faith.Another arme of faith.
2. 2The greatest honourThe greatest honor
3. 3The greatest reproach.
4. 4Perfect obedience.

but is not such a soul by the same his faith most humbly obedient to God in all things? what commandment remaineth then, which this obedience hath not sufficiently satisfied? what fullness can be more absolute, than all manner of humble obedience? but this obedience cometh not by works, but by faith only, and believing the promises. On the other side, what Rebellion? what impiety?¹ what greater reproach can there be unto God, than not to believe him when he promiseth? for what is this else, than either to make God a liar? or to be doubtful of his truth? that is to say, to ascribe truth to himself, and to condemn God of vanity & lying? wherein doth he not deny God, and make to himself an image of himself in his own heart? what avail deeds (I pray you) wrought in this unbelief? though they seem never so Angelical, or Apostolical? And therefore very well did God conclude all, not in wrath & lust, but in unbelief, ⟨p. 20⟩lest such as feign that they have fulfilled the law through chaste and meek works of the law (such be virtues humane and civill) should presume upon their salvation, when as being shut up in the sin of unbelief, they must either seek for mercy, or to be damned through justice. But when God doth see truth to be ascribed unto him,² & that he is worshipped with the faith of our heart, which is as much honour as he desireth, then doth he honour us again, & imputeth unto us truth & righteousness for this faiths sake: for faith, in yielding to God his own, doth work truth & righteousness, and therefore God doth recompense our righteousness again with glory, for it is true and just, that God is true & just. So also, to ascribe unto God justice & truth, & to confess the same, is to be true and just.³ To this effect we read in the 1 of the Kings, the 5 Chapter, Whosoever doth honour me, I will glorify him: and whosoever doth despise me, shall be naught set by. The same also pronounceth Paul to the Romans,⁴ the 4 Chap. That to Abraham his own faith was imputed unto righteousness, ⟨p. 21⟩because through the same he gave unto God the glory most absolutely, & that if we believe, faith shall be imputed for the same cause unto us for righteousness. The third arm of faith,⁵ which is a jewel inestimable, is this, that it coupleth the soul with Christ, even as the spouse with her husband.⁶ By which sacrament (as Paul •eacheth) Christ & the soul are made one flesh.

but is not such a soule by the same his faith most humbly obedient to God in all things? what commandement remayneth then, which this obedience hath not sufficiently satisfied? what fulnesse can be more absolute, than all manner of humble obedience? but this obedience cōmeth not by workes, but by faith only, and beléeuing the promises. On the other side, what Rebellion? what impiety?¹ what greater reproach can there bee vnto God, thā not to beléeue him whē he promiseth? for what is this else, than either to make God a lier? or to be doubtfull of his truth? that is to say, to ascribe truth to himselfe, and to condemne God of vanity & lying? wherein doth he not deny God, and make to himselfe an image of himselfe in his owne heart? what auayle déeds (I pray you) wrought in this vnbeléefe? though they séeme neuer so Angelicall, or Apostolicall? And therefore very well did God cō clude all, not in wrath & lust, but in vnbeliefe, ⟨p. 20⟩lest such as faine that they haue fulfilled the law through chaste and méek works of ye law (such be vertues humane and ciuill) should presume vpon their saluation, when as being shut vp in the sinne of vnbeleefe, they must either séeke for mercy, or to be damned through iustice. But whē God doth sée truth to be ascribed vnto him,² & that he is worshipped with the faith of our heart, which is as much honor as he desireth, then doth hee honour vs againe, & imputeth vnto vs truth & righteousnes for this faithes sake: for faith, in yelding to God his own, doth work truth & righteousnes, and therfore God doth recōpence our righteousnes again with glory, for it is true and iust, yt God is true & iust. So also, to ascribe vnto God iustice & truth, & to cōfesse ye same, is to be true and iust.³ To this effect we read in the 1 of the Kings, the 5 Chapter, Whosoeuer doth honor me, I will glorify him: and whosoeuer doth despise me, shal be naught set by. The same also pronounceth Paul to the Romans,⁴ the 4 Chap. That to Abraham his owne faith was imputed vnto righteousnes, ⟨p. 21⟩because through the same he gaue vnto God ye glory most absolutely, & that if we beléeue, faith shal be imputed for the same cause vnto vs for righteousnes. The third arme of faith,⁵ which is a iewell inestimable, is this, that it coupleth the soule with Christ, euen as the spouse with her husband.⁶ By which sacrament (as Paul •eacheth) Christ & the soule are made one flesh.

1. 1Rebellion.
2. 2God doth honour them that believe on him.God doth honour them that beleeue on him.
3. 31 King 5.
4. 4Rom. 4.
5. 5The third arm of faith.The third arme of faith.
6. 6The uniting of the soul unto her spouseThe vniting of the soule vnto her spouse

If they be one flesh, then is there a •rue marriage betwixt them, yea, rather, a marriage of all other most perfect, absolutely accomplished betwixt them (for the marriages betwixt man & wife be but slender figures of this union) whereupon it followeth, that all things are common betwixt them, as well good as bad, so that whatsoever Christ doth possess, the faithful soul may boldly presume upon the same, & triumph over them, as though they were his own. Likewise, whatsoever appertaineth •o the soul, the same may Christ challenge unto himself, as if they were his own. Let us compare these together, & we shall perceive inestimable treasure. Christ is full of all grace, life, and saving health the ⟨p. 22⟩soul is fraught full of all sin,¹ death, and damnation. Now let faith come betwixt these two, and it shall come to pass, that Christ shall be loaden with sin, with death, and with hell, but unto the soul shall be imputed grace, life, and salvation, for it behooveth Christ, if he be the husband, to accept, and jointly possess the things appertaining to his spouse, and withal, to communicate to his spouse the things that appertain to his possession, for he that giveth unto her his body, and himself wholly, how can it be, but that he must give her all things else withal? and he that is possessed of the spouse, how doth he not withal possess also the things appertaining to the spouse? Here cometh lo to the view, a most sweet spectacle, not only of communion, but of a comfortable battle of victory of salvation and redemption.

If they be one flesh, then is there a •rue mariage betwixt them, yea, rather, a mariage of all other most perfect, abso•utely accomplished betwixt them (for the mariages betwixt man & wife be but slen•er figures of this vnion) whereupō it fol•oweth, that all things are cōmon betwixt thē, as well good as bad, so that whatso••er Christ doth possesse, the faithfull soule may boldly presume vpon the same, & triumph ouer them, as though they were his own. Likewise, whatsoeuer appertaineth •o the soule, the same may Christ chalenge vnto himselfe, as if they were his owne. Let vs cōpare these together, & wee shall perceiue inestimable treasure. Christ is full of all grace, life, and sauing health the ⟨p. 22⟩soule is fraught full of all sinne,¹ death, and damnation. Now let faith come betwixt these two, and it shall come to passe, that Christ shall be loaden with sinne, with death, and with hell, but vnto the soule shall be imputed grace, life, and saluation, for it behooueth Christ, if hee bee the husband, to accept, and ioyntly possesse the things appertaining to his spouse, and withall, to communicate to his spouse the things that appertaine to his possession, for he that giueth unto her his body, and himselfe wholly, how can it be, but that he must giue her all things else withall? and he that is possessed of the spouse, how doth he not withall possesse also the things appertayning to the spouse? Here commeth loe to the view, a most swéet spectacle, not onely of communion, but of a comfortable battell of victory of saluation and redemption.

1. 1Behold inestimable treasures.