Filter authors and titles

Special and chosen sermons of D. Martin Luther collected out of his writings and…Martin Luther, 1578

A SERMON OF D. MARTIN LUTHER, CONCERNING THEM THAT BE UNDER THE Law, and them that be under Grace.A SERMON OF D. MARTIN LVTHER, CONCERNING THEM THAT BE VNDER THE Law, and them that be vnder Grace.

pp. 274–31669 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:501p. 274

A SERMON OF D. MARTIN LUTHER, CONCERNING THEM THAT BE UNDER THE Law, and them that be under Grace.

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

:502p. 274–275

Gal. 4. Verse 1. Then I say, that the heir as long as he is a child, differeth nothing from a servant, though he be Lord of all, ⟨p. 275⟩2. But is under tutors and governors, until the time appointed of the father. 3. Even so, we when we were children, were in bondage under the rudiments of the world. 4. But when the fullness of time was come, God sent forth his Son made of a woman, and made under the Law, 5. That he might redeem them which were under the Law, that we might receive the adoption of the sons. 6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which crieth, Abba, Father. 7. Wherefore now thou art not a servant, but a son: if thou be a son, thou art also an heir of God through Christ.

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, ⟨p. 275⟩2. But is vnder tuters and gouerners, vntill the time appointed of the father. 3. Euen so, we when we were children, were in bondage vnder 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 vnder the Lawe, 5. That he might redeeme them which were vnder 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 Pauls chief doctrine, the cause why it is well understood 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 understand Paul, who every where entreateth of faith with such force of the spirit as he is able. I must therefore speak somewhat, that this text may be made plain, and that I may more conveniently bring light unto it in expounding it, I will speak a few words in manner of a preface. First therefore we must understand that that treatise, wherein is entreated of good works, doth far differ from that wherein is entreated of justification, as there is very great difference between the substance and the working, between a man & his work. Now justification is of man, and not of works: for man is either justified and saved, or judged and condemned, and not works. Neither is it in controversy among the godly, that man is justified by no work, but righteousness must come unto him from some other where, then from his own works. For Moses writeth of Abel after this sort: The Lord had respect unto Abel, and to ⟨p. 276⟩his oblation. ¹First he had respect to Abel himself, then to his oblation, because that Abel was first counted righteous, entire, and acceptable unto God, and then for his sake his oblation also was allowed, and not he because of his oblation. Again, God had no respect to Cain, and therefore neither to his oblation: where again thou seest, that regard is had first of the worker than of the work. Of this place it is very plainly gathered, that no work can be allowed of God, whereas he which worketh that work, was not first acceptable to him: and again, that no work is disallowed of him, unless the author thereof be disallowed before. I think that these things will be sufficient concerning this matter in this place, of which it is easy to understand, that there are two sorts of works: some going before justification, and some following it, and that these last are good works in deed, but that those other do only appear to be good. Hereof cometh such disagreement between God, and those counterfeit holy ones, for this cause nature and reason rise and rage against the holy Ghost, this is that whereof almost all the whole Scripture entreateth.

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 vnto 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 vnto him from some other where, then from his owne workes. For Moses writeth of Abel after this sort: The Lord had respect vnto Abel, and to ⟨p. 276⟩his oblation. ¹First he had respect to Abel himselfe, then to his oblation, because that Abel was first counted righteous, entire, and acceptable vnto 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 onely 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.

1God first regardeth the man, and thē the work.God first regardeth the man, and thē the worke.

:504p. 276

The Lord in his word defineth, that all works that go before justification, are evil, and of no importance, and requireth that man himself before all things be justified. Again,¹ he pronounceth all men, which are not yet regenerate, and have not changed that nature, which they received of their parents, with the new creature of Christ, to be unrighteous and wicked, according to that saying Psal. 116: All men are liars, that is, unable to perform their duty, and to do those things, which by right they ought. And Gen. 6: The heart of man is always ready unto evil, whereby undoubtedly it cometh to pass, that he is able to do nothing that is good, which hath the fountain of actions, that is his heart, corrupted. And if he do many works which in outward show seem good,² they are no better then the oblation of Cain.

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,¹ he pronounceth all men, which are not yet regenerate, and haue 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 vnto 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,² they are no better then the oblation of Cain.

1Man before he is regenerate can do nothing that is good.Man before he is regenerate can doe nothing that is good.
2God hath regard first to ye worker then to ye work, reason doth quite contrary, affirming that by his works the worker is justified.God hath regard first to ye worker then to ye worke, reason doth quite cōtrarie, affirming that by his workes the worker is iustified.

:505p. 276–277

Here against cometh forth reason our reverend mistress seeming to her self marvellous wise, yet in deed is unwise and blind, and is not ashamed to gainsay her God, & to reprove him of lying, she being furnished with her follies and very strawy armour, to wit, the light of nature, free will, the strength of nature, also with the books of the heathen and with the doctrines of men. She dareth with her evil sounding strings make a ⟨p. 277⟩noise against God, that the works of a man even not yet justified, are good works, and not works like unto Cains, (which God pronounceth) yea and so good, that he that worketh them is justified by them. For so Aristotle hath taught, that he that worketh well is made good. Unto this saying she leaveth and sticketh unmoveably, and wresteth the Scripture clean contrary, contending that God will have respect first to the works, then to the worker. Such very devilish doctrine beareth the sway now every where in schools, colleges & monasteries, wherein no other saints, then Cain was, have rule and authority. Now of this error an other immediately springeth. They which attribute so much to works, & do not accordingly esteem the worker and sound justification, go so far, that they ascribe all merit and sovereign righteousness to works done before justification, making almost no account of faith, alleging that which James saith, that without works it is dead. Which sentence of the Apostle when they little understand, they attribute almost nothing to faith, they always stick to works, whereby they think they do merit exceedingly of God, and are persuaded that for their works sake they shall obtain the favour of God, and by this means do they continually disagree with God, showing themselves to be the right posterity of Cain. God hath respect unto man, these to the works of man: God alloweth the works for his sake that worketh, these require that for the works sake the worker may be crowned. Now God goeth not from his sentence, as it is meet and just, and these will seem nothing less than to err in any respect. They will not have their good works contemned, reason to be nothing esteemed, free will to be counted uneffectuall, or surely, if thou doest here strive against them, they begin to be angry with God, and count it a small matter to kill their brother Abel.

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 ⟨p. 277⟩noyce against God, that the workes of a man euen not yet iustified, are good workes, and not workes like vnto 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. Vnto this saying she leaueth and sticketh vnmoueably, and wresteth the Scripture cleane contrarie, contending that God will haue 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, haue 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 vnto 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 haue 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.

:506p. 277–278

But here perhaps thou wilt say: what is needful to be done? by what means shall I first of all become righteous, and acceptable to God? How shall I attain to this perfect justification? The Gospel answereth, preaching that it is necessary that thou hear Christ, and repose thy self wholly in him, denying thy self, & distrusting all thine own strength. By this means thou shalt be changed from Cain to Abel, & being thy self acceptable, shalt offer acceptable gifts to the Lord. This faith, as ⟨p. 278⟩it is preached unto thee for no merit of thine own, so is it given unto thee for no deserving of thine, but of mere grace. And this faith justifieth thee, thou being endued herewith the Lord remitteth all thy since, and that by the contemplation of Christ his son, in whom this faith believeth and trusteth. Moreover he giveth unto such a faith his spirit, which doth throughly change a man and make him new, so that now he hath other reason, and an other will, then before, namely that which is ready unto good. Such a one worketh nothing but good works, neither can it be but good, which he being good before, shall do, whereof I have spoken somewhat before. Wherefore nothing else is required unto justification,¹ then to hear Jesus Christ our Saviour, and to believe in him, howbeit neither of these is the work of nature, but both of only grace. He therefore that goeth about to attain hereunto by works, shutteth the way to the Gospel, to faith, grace, Christ, God, and all things that help unto salvation. Again, unto good works there is need only of justification, which he that hath attained, doth work only good works, and beside such a one none. Hereof it sufficiently appeareth, that the beginning, the things following, and the order of mans salvation are after this sort. First of all is required, that thou hear the word of God, next that thou believe, then that thou do work, & so at the last become saved and happy. He which changeth this order, without doubt is not of God. Paul also describeth this order Rom. 10, saying: Whosoever shall call upon the Name of the Lord, shall be saved. But how shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?

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 ⟨p. 278⟩it is preached vnto thee for no merit of thine owne, so is it giuen vnto 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 vnto 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 vnto good. Such a one worketh nothing but good workes, neither can it be but good, which he being good before, shall do, whereof I haue spoken somewhat before. Wherefore nothing els is required vnto iustificatiō,¹ then to heare Iesus Christ our Sauiour, and to beleeue in him, howbeit neither of these is the worke of nature, but both of onely 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 vnto saluation. Againe, vnto good workes there is neede onely of iustification, which he that hath attained, doth worke onely 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 vpon the Name of the Lord, shalbe saued. But how shal they call on him, in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard? and how shall they heare without a preacher? and how shal they preach, except they be sent?

1What is required to justification.What is required to iustification.

:508p. 279

Confer now herewith those things which are wont commonly to be spoken of honesty and righteousness. Are they not wont thus to say? I will endeavour, that I may yet become honest. It is meet surely that we study to lead an honest life and to do good works. Well, admit this to be so. But if one then ask them how we may apply our selves unto honesty, and by what means we may attain unto it: they answer, that we must fast, pray, frequent temples, avoid since &c.¹ Hereupon one becometh a Charterhouse Monk, an other chooseth some other order of monks: an other is consecrated a Priest: some torment their flesh by wearing hear cloth: other scourge their bodies with whips, other afflict themselves after other sorts. But these are even of Cains brood, & their works are no whit better then the works of Cain. For the man himself continueth the same that he was before, ungodly, and without all justification: there is a certain change made only of outward works, of apparel, of places &c. Neither are these any other than very apes of saints, for they do preposterously imitate the manners & works of saints, when as they themselves are nothing less than saints. They scarce think of faith, they presume only of such works as seem good unto themselves, thinking by them to come unto heaven. Of whom Christ said: Enter in at the straight gate: for I say unto you, many seek 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 altogether annihilate or make a man nothing in his own eyes, & requireth that he put no trust in any of his own works, but that he lean only to the grace of God, & be prepared for it to leave & suffer all things. But those holy ones of Cains brood think their good works to be the narrow gate, & are not therefore extenuated, or made less, whereby they might enter: they do not leave confidence in their works, but gathering them together in great cowls, they hang them about them, and so go about to enter in being burdened, and as it were swollen big, which is as possible for them, as for a camel with his bunched back to go through the eye of a needle.

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 vnto honestie, and by what meanes we may attaine vnto it: they aunswere, that we must fast, praie, frequent temples, auoide synnes &c.¹ 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 ye 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 onely of such workes as seeme good vnto thēselues, thinking by thē to come vnto heauen. Of whom Christ said: Enter in at the straight gate: for I say vnto 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 yt he put no trust in any of his owne works, but that he leane only to ye 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 ye eye of a needle.

1Hypocritical & counterfeit holiness.Hypocriticall & counterfet holines.

:509p. 279–280

When thou shalt begin to preach unto these of faith, they laugh and hiss at thee: Doest thou count us, say they, for Turks and Heathen, whom it behoveth now first to learn faith? Is there such a company of Priests, Monks and Nuns, & is not faith known? Who knoweth not what he ought to believe? even manifest ⟨p. 280⟩sinners know that. And being after this sort animated and stirred up, they think that they be abundantly endued with faith, and that the rest is now to be finished & made perfect by works. Whereupon they make too small & slender account of faith, as I have said, because they are ignorant both what faith is, & that it alone doth justify. They call it faith, when they believe those things which they have heard of Christ, which kind of faith the Devils also have, & yet are nothing therefore justified: but this deserveth to be called rather an opinion of men then faith. For as we do oftentimes admonish, it is not sufficient, that thou mayest worthily be called a Christian, to believe those things to be true, which are preached of Christ, which kind of faith they of Cains brood also have:¹ but thou must also nothing doubt, that thou art of the number of them, unto whom all those benefits of Christ are given & exhibited. Which he that believeth, must plainly confess, that he is holy, godly, righteous, the son of God, and certain of salvation, & that by no merit of his own, but by the only mercy of God poured forth upon him for Christs sake. Which he believeth to be so rich and plentiful, as it is in deed, that although he be as it were drowned in since, he is notwithstanding thereby made holy & the son of God. Whereof if he should any thing doubt, he should procure exceeding ignominy & reproach to baptism which he hath received, & to the Lords supper, & also reprove the word & grace of God of falsehood. Wherefore take heed that thou nothing doubt, that thou art the son of God, & therefore righteous, by his grace, let all fear & care be here away. Howbeit thou must fear & tremble that thou mayest persevere such a one unto the end: Thou must not being in this case, be careful that thou mayest become righteous & saved, but that thou mayest persevere and continue. Neither must thou do this, as though it consisted in thine own strength, for all thy righteousness & salvation is of only grace, whereunto only thou must trust:

Whē thou shalt begin to preach vnto these of faith, they laugh and hisse at thee: Doest thou count vs, 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 ⟨p. 280⟩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 haue 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 haue heard of Christ, which kynde of faith the Deuels also haue, & 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 haue:¹ but thou must also nothing doute, that thou art of the number of them, vnto 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 vpon 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 ye Lords supper, & also reproue ye word & grace of God of falshood. Wherefore take heede that thou nothing dout, that thou art ye 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 vnto ye 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:

1A true faith.

:511p. 281

When they of Cains brood hear faith to be entreated of after this sort, they can not sufficiently marvel at our madness, as it seems unto them. God turn this away from me, say they, that I should affirm my self holy and godly, far be this arrogance and rashness from me. I am many ways a miserable sinner, I should be mad, if I should arrogate holiness unto my self. And thus they mock at true faith, and count such doctrine as this for execrable error, and go about with might and main to extinguish the Gospel. These are they that deny the faith of Christ,¹ & persecute it in the whole world, of whom Paul speaketh 1. Tim. 4: In the latter times many shall depart from the faith, &c. For we see it brought to pass by the means of these, that true faith lieth every where oppressed, is not only not preached, but also commonly disallowed and condemned, with all them that either teach or proofs it. The Pope, Bishops, Colleges, Monasteries, and Universities have now above five hundred years persecuted it with one mind and consent, yea and that marvellous stiffly and obstinately, and have done no other thing unto the world, but every where as much as they were able driven many unto hell. Which truly both hath been and is that last and most hurtful persecution of Antichrist: The Lord at the last bring it to an end.

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 vnto 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 vnto 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,¹ & 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 euery where oppressed, is not onely not preached, but also commonly disallowed and condemned, with all them that either teach or profes it. The Pope, Bishops, Colleges, Monasteries, and Vniuersities haue now aboue fiue hundred yeares persecuted it with one mind and consent, yea and that maruelous stiffely and obstinately, and haue done no other thing vnto the world, but euery where as much as they were able driuen many vnto 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.

1Deniers of the faith of Christ.Denyers of the faith of Christ.

:512p. 281–282

If any object against the admiration or rather mad senselessness of these men, that we do nothing but that that is meet, if we count our selves even holy, trusting to the goodness of God justifying us, seeing that David prayed thus: Preserve thou me, ¹O Lord, for I am holy. And for that Paul saith▪ The Spirit of God beareth witness with our Spirit that we are the children of God; They answer that the Prophet and Apostle would not teach us in these words, or give us an example, which we should follow, but that they being peculiarly and special enlightened, received such revelation of them selves that they were holy. And after this sort they misinterpret and wrest whatsoever place of the Scriptures affirmeth that we are holy, saying that such doctrines are not written for us, but that they are rather peculiar miracles and prerogatives as they call them, which do not belong to all. Which forged imagination we account of, as having come from ⟨p. 282⟩their sick brain, who when as they be them selves void of faith, and savour nothing of the spirit, think and contend, that there be none which have sound faith and the spirit, whereby surely they believe them selves to be thorns and thistles, not Christians, but rather enemies and destroyers of Christians, and persecutors of the Christian faith.

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 vs, seeing that Dauid prayed thus: Preserue thou me, ¹O 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 vs in these wordes, or giue vs 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 vs, 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 ⟨p. 282⟩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 haue 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.

1Psal 86.2. Rom. 8.16.

:513p. 282–283

Again, they are of this belief, that they shall be righteous & holy by their own works, and that because of them God will give unto them salvation and eternal blessedness.¹ But here see the madness of men: in their opinion and judgement it is a Christian thing, to think that we shall be righteous and saved because of our works, and to believe that these things are given by the grace of God, they condemn as heretical. They attribute that to their own works which they attribute not to the grace of God: they affirm that they do save us, and not this: they trust to works, they can not trust to Gods grace: which blindness worthily cometh unto them, inasmuch as they will not build upon the rock, let them build upon the sand, & so be drowned by their own means, that by their own works and satisfactions they may torment them selves even unto death, gratifying Satan herein, for that they will not rest upon the grace of God, & serve the Lord with a gentle and sweet service.² For they that are endued with true faith, and do rest upon the grace of the Lord, it is marvellous, how they are in God, by his goodness, of most quiet minds, and greatly rejoicing with holy joy: whereupon they do also with pleasure apply them selves to good works, not to such as these of Cains brood do, as to feigned prayers, fasting, base & filthy apparel, & such like trifles, but to true & right good works, whereby their neighbour is profited, and from whence no small commodity redoundeth unto men. Moreover, they are of most ready minds to suffer whatsoever things, inasmuch as they are certain that God doth favour 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 brood serve to no use, either before God or before men, no, they do not so much as profit them selves, but are only an unprofitable lump of earth, yea not only unprofitable, but exceeding pernicious and hurtful also both to them selves, and to others. For inasmuch as they are destitute of true faith, they can not give unto ⟨p. 283⟩God his due glory,³ nor do those good works which may truly profit their neighbour.

Againe, they are of this beleefe, that they shall be righteous & holy by their owne workes, and that because of them God will giue vnto them saluation and eternal blessednes.¹ 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 vs, and not this: they trust to works, they can not trust to Gods grace: which blindnes worthely commeth vnto them, inasmuch as they will not build vpon the rocke, let them build vpon the sand, & so be drowned by their owne meanes, that by their owne workes and satisfactions they may torment them selues euen vnto death, gratifying Satan herein, for that they will not rest vpon the grace of God, & serue the Lord with a gentle and sweete seruice.² For they that are endued with true faith, and doe rest vpon 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 vnto 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 onely an vnprofitable lumpe of earth, yea not onely 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 giue vnto ⟨p. 283⟩God his due glory,³ nor doe those good workes which may truly profit their neighbour.

1The Papists attribute more to their own works then to God his grace.The Papistes attribute more to their owne workes then to God his grace.
2They that are endued with a true faith, are both joyful in God, and dutiful toward their neighbours.They that are endued with a true faith, are both ioyfull in God, and dutifull toward their neighbours.
3Where true faith is wanting, there neither God can be duly glorified, not true good works doneWhere true faith is wanting, there neither God can be duly glorified, not true good workes done

:514p. 283

For those works that they apply them selves unto, are their own inventions, consisting in gestures, apparel, places, times, meats and such like trifles, whereby their neighbour can be holpen neither in body, nor mind, nor in any thing else. For what can it profit me that thy crown is shaven very broad: that thou wearest a grey coal: what profit bringeth it, that thou fastest to day, and keepest holy day to morrow: that thou abstainest from this meat, and eatest that: that thou remainest in this place: that thou readest and mumblest up daily so many words? Surely thou dost nothing else by these, but torment thy self to please Satan, and to be a pernicious and hurtful example to thy neighbours: for there is no Christianity in thy life being such. Thou believest not as it behoveth a Christian to believe, and therefore neither dost thou pray Christianly: Thy fasting also is not true chastising of thy body, but rashly taken upon thee in stead of a good work: In a sum, this thy service and study of religion is no other thing, then in time past among the Jews was the religion of Moloch and Baal, in the honour of whom they did kill and burn even their own children. So pernicious and pestilent an example is this thy holiness, which seemeth so goodly unto thee, which when it marvellously counterfeiteth a show of godliness, it draweth miserable men to the following thereof, and utterly extinguisheth true religion.

For those workes that they apply them selues vnto, 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 vpon 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 vnto thee, which when it meruelously counterfaiteth a shew of godlines, it draweth miserable men to the following thereof, and vtterly extinguisheth true religion.

:515p. 283–284

Here perhaps some godly man will think: If the matter be so, and our works do not save us, but only to hear Christ and believe in him, who is given unto us of the Father to be our righteousness and salvation, to what end then are so many precepts given unto us, and why doth God so severely require that they be obeyed? The present text of the Apostle shall give unto us the solution of this question, and upon this fit occasion we will now enter into the exposition thereof. The Galatians being taught of Paul the faith of Christ, but afterwards seduced by false Apostles, thought that the matter of our salvation must be finished & made perfect by the works of the law, and that only faith doth not suffice. These Paul calleth back again from works unto faith with great diligence, and words marvellous effectual, plainly proving that the works of the law which go before saith, do make us only servants, and be of no importance to godliness & ⟨p. 284⟩salvation: but that faith doth make us the sons of God, & that from thence true good works do without constraint forth with most plentifully flow. But here we must accustom our selves to the words of the Apostle:¹ He calleth him a servant that is occupied in works without faith, whereof we have already entreated at large: he calleth him a son, which is righteous and liveth by faith alone, without works. The reason hereof is this: this servant, although he apply him self to good works, yet he doth it not with that mind, with which a son doth, that is with a mind that is free, willing, & certain that the inheritance and all the good things of the Father are his: but doth it as he that is hired with a stipend in an other mans house, who hopeth not that the inheritance shall come unto him. The works in deed of the son and the servant are like, & almost all one according to the outward appearance, but their minds do differ exceeding much, and their hope is nothing like, even as Christ him self saith: The servant abideth not in the house for ever: but the son abideth for ever. Joh. 8.

Here perhaps some godly man will thinke: If the matter be so, and our workes doe not saue vs, but onely to heare Christ and beleue in him, who is giuen vnto vs of the Father to be our righteousnes and saluation, to what ende then are so many precepts giuen vnto vs, and why doth God so seuerely require that they be obeyed? The present text of the Apostle shall giue vnto vs the solution of this question, and vpon 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 onely faith doth not suffize. These Paule calleth backe againe from workes vnto faith with great diligence, and words meruelous effectual, plainly prouing that the workes of the law which goe before saith, doe make vs onely seruaunts, and be of no importance to godlines & ⟨p. 284⟩saluation: but that faith doth make vs 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:¹ He calleth him a seruaunt that is occupied in workes without faith, whereof we haue 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 vnto 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.

1Whom Paul calleth a servant, and whom a sonne in the text which is here entreated of.Whom Paul calleth a seruaunt, and whom a sonne in the text which is here intreated of.

:516p. 284

These of Cains brood want the faith of sons, which they them selves confess for they think it a most absurd thing, & wicked arrogance, to affirm them selves to be the sons of God and holy, therefore as they believe, even so are they counted before God, they never become the sons of God, or holy, nevertheless they are exercised with the works of the law, and are well wearied, wherefore they are and remain servants for ever. And they receive no other reward, but these temporal things, namely, quietness of life, abundance of goods, dignity and honours, &c. Which we see to be usual among the followers of Popish religion, then whom there is none at this day that liveth more pleasantly, more wealthily, more gloriously and honourably. But this is their reward, they are servants and not sons, wherefore in death they shall be thrust from all good things, neither shall any portion of eternal inheritance come unto them, who in this present life would believe nothing thereof. So therefore it is that servants and sons are not much unlike in works, but in mind and faith they are most unlike.

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 vnto 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.

:517p. 284–285

Now the Apostle endeavoureth here to prove, (which in deed is the very matter) that the law with all the works thereof doth make us no other then servants, if this faith in Christ, whereof we have spoken, be away. For that alone doth make us the sons ⟨p. 285⟩of God. Neither the law nor nature can give it, only the Gospel bringeth it, when it is heard with an holy silence of mind. It is the word of grace, which the holy Ghost doth forthwith follow, as it is showed in very many places, and specially Act. 10: where we read, that the holy Ghost did by and by fall on Cornelius and his family hearing the preaching of Peter.¹ Moreover the law was given for this, that we might learn by it, how void we are of grace, and how far from being of the mind of sons, yea that we are plainly of a servile mind. For we being left to our selves, can in no wise be free from the law, neither if we do any good thing, do we it willingly, forasmuch as that faith of sons is wanting, wherewith he that is endued, knoweth assuredly, that the eternal inheritance shall come unto him, and is of his own accord inclined and bent, with a willing and ready spirit to do those things that are good. Now these men do willingly confess that they are void of this faith, and if they would confess the truth in deed, they should also plainly confess, that they had far rather be without all law, and that they are against their wills subject thereunto. Wherefore all things are among them constrained, and void of faith, and they are in very deed compelled to confess that by the law they can not attain any further. Which one thing they ought to learn by the law, and know, that they are servants, and have nothing belonging to sons, whereby they might be inflamed with desire to come from servitude to the state and condition of sons: and might make no account of their own things, as in deed they ought to do, that God of his grace might advance them unto an other state by faith. Now this were a sound understanding of the law, and the true use thereof, whereof this is the office,² to reprove and convince men hereof, that they are servants and not sons, as many as follow the law without faith, and that they do exercise themselves therein plainly against their wills, and with no confidence of grace.

Now the Apostle endeuoureth here to proue, (which in deede is the very matter) that the law with all the workes thereof doth make vs no other then seruaunts, if this faith in Christ, whereof we haue spokē, be away. For that alone doth make vs the sonnes ⟨p. 285⟩of God. Neither the law nor nature can giue it, onely 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.¹ 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 vnto 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 haue 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 vnto an other state by faith. Nowe this were a sound vnderstanding of the law, and the true vse therof, whereof this is the office,² 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.

1The law why it was given.The lawe why it was giuen.
2The office of the law.The office of the lawe.

:519p. 286

But these of Cains brood do not only of their own accord confess, that they want this faith, which maketh the sons of God, but also they persecute it: they feel and know also full well, how unwillingly they bear the law, and had rather to be free from it, nevertheless they think that they shall become righteous by these their unwilling and constrained works. They will continue servants, & will not be changed into sons, and yet they would enjoy the goods of a strange father. They do all things clean out of order: whereas by the law they ought to learn, that they are servants, and unwilling to do that which is good, and therefore should by faith aspire to the state of sons, notwithstanding they go so far that they seek to satisfy and fulfil it by their own works only. And thereby they do altogether hinder the end of the law, and strive against faith and grace, whereunto if they were not blind, the law would direct and drive them: And so they continue always, a blind, blockish, and miserable people. These things Paul teacheth Rom. 3. and 7. and doth freely pronounce that no man is justified before God by the works of the law,¹ adding no other cause hereof, then this, for that the knowledge of sin only cometh by the law. If thou wilt know how this cometh to pass, consider well some one of Cains brood, and thou shalt by and by see it verified. First he worketh his works according to the law, with great grief and labour, and yet he therewith confesseth, that he is uncertain whether he be the son of God, and holy. Yea he condemneth and curseth this faith, as the most pernicious arrogance and error of all other, and will continue in his doubting, until he be made certain by his works. Here thou seest plainly that such a man is not good or righteous, seeing that he wanteth this faith and belief, that he is counted acceptable before God, and his son, yea he is an enemy of this faith, and therefore of righteousness also: Wherefore neither can his works be counted good, although they pretend a fair show of fulfilling the law. And thus is it easy to understand that which Paul saith: that no man is justified before God by the works of the law.

But these of Cains broode doe not onely 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 onely. 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 ye works of the lawe,¹ 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.

1No man is justified by the law.No man is iustified by the lawe.

:520p. 286–287

For the worker must be justified before God, before he worketh any good thing, although before men, which esteem a man by outward things, and not by the mind, they are counted righteous which apply them selves to the doing of good works. For men judge the worker by the works, ⟨p. 287⟩God judgeth the works by the worker. Now the first precept requireth, that we acknowledge & worship one God, that is, that we trust and rest in him alone, which in deed is the true faith, whereby we become the sons of God. But how easy is it by this precept to know, that sin is both in him of Cains brood, & in thy self, inasmuch as both of you want such a faith, even by your own nature? which thou couldest not know but by means of this law. And this is that which Paul meaneth when he saith: That by the law cometh the knowledge of sin. ¹Now thou canst be delivered from this evil of infidelity, neither by thine own power, nor by the power of the law, wherefore all thy works whereby thou goest about to satisfy the law, can be nothing but works of the law, of far less importance, then that they are able to justify thee before God: who counteth them only righteous, which truly believe in him, for they only acknowledge him the true God, are his sons, and do truly fulfil the law. But if thou shouldest even kill thy self with works, yet is it so far of, that thy hart can obtain this faith thereby, that thy works are even a hinderance that thou canst not know it, yea they are a cause that thou dost persecute it.

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, ⟨p. 287⟩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. ¹Now 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 onely 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.

1Rom. 3.20.

:521p. 287–288

Hereupon it is, that he that studieth to fulfil the law without faith, is afflicted for the devils sake, and not for Gods sake, and continueth a persecutor both of faith and of the law, until he come to him self, and doth plainly cease to trust in him self and in his own works, doth give this glory unto God, who justifieth the ungodly, acknowledgeth him self to be nothing, and sigheth for God his grace, whereof he doth now know, being taught by the law, that he hath need. Then faith and grace come, and fill him being empty, satisfy him being hungry, by and by follow good works, which are truly good: Neither are they now the works of the law, but of the spirit, of faith and grace, and they are called in the Scriptures the works of God, which he worketh in us. For whatsoever we do of our own power & strength,¹ and is not wrought in us by his grace, without doubt it is a work of the law, and availeth nothing to justification, but is both evil and hated of God, because of the infidelity wherein it is done. Again, whatsoever he of Cains brood worketh, he doth nothing from his hart, nothing freely and with a willing mind, except he be as it were hired with some reward, or be commanded to do ⟨p. 288⟩some such thing, whereunto he ought otherwise to be ready of him self: Even as an evil and unthrifty servant suffereth him self to be brought to no work, unless he be hired with a reward, or commanded, whereunto he ought otherwise to be willing of himself. Now how unpleasant is it to a man to have such servants? But they of Cains brood be plainly such, they would do no good work at all, if they were not either compelled by the fear of hell, or allured by the hope of present good things. Whereby again thou seest, that these have no mind to the law, they gape only for gain, or are moved with fear, whereby they bewray them selves, that they do rather hate the law from their hart, and had lever that there were no law at all: Wherefore it is plainly manifest, that they are not good, and consequently that neither their works be good: for how should evil men work good works? Moreover those their works, which in appearance & show seem to be good, are either wrested from them by fear, or are bought with promises. An evil hart can do nothing that is good.

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 giue this glory vnto 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 vs. For whatsoeuer we do of our owne power & strength,¹ and is not wrought in vs 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 ⟨p. 288⟩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 haue 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 ye feare of hell, or allured by the hope of present good thinges. Whereby againe thou seest, that these haue no mind to ye 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.

1All that we do of our selves being not assisted by the grace of God, is evil.All that we doe of our selues being not assisted by the grace of God, is euill.

:522p. 288

But this naughtiness of the hart & unwillingness to do good, the law bewrayeth when it teacheth, that God doth not greatly esteem, what the hand doth, but what the hart doth: which, seeing it hateth the law that is good, who will deny it to be most evil. Surely it is a sin to be against the law, which is very good. Thus therefore sin is known by the law, according as Paul teacheth, forasmuch as we learn thereby, how our affection is not set on that which is good,¹ which ought to terrify us, and drive us to cease to trust in our selves, and to long after the grace of God, whereby this naughtiness of the hart may be taken away, and our mind may become such, as is of it self ready to good things, and loveth the law, which voluntarily, not for any fear of punishment, or respect of reward, but because it doth of it own accord like well of the law, and love righteousness, worketh those things which are truly good: By this means only one is made of a servant a son, of a slave an heir. Which mind and spirit thou shalt receive by no other means, then by faith in Christ, as it is before spoken at large. Now let us come to entreat of the text of Paul.

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,¹ which ought to terrifie vs, and driue vs 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 loue righteousnes, worketh those things which are truely good: By this meanes onely 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 vs come to entreat of the text of Paule.

1What the knowledge of sin which cometh by the law, ought to work in us.What the knowledge of sinne which commeth by the law, ought to worke in vs.

:524p. 289

He propoundeth a similitude taken of the custom of men. For we see that the children, unto whom their parents have left some substance, be brought up no otherwise then if they were servants. They are fed and clothed with their goods, but they are not permitted to do with them, nor to use them according to their own mind, but are ruled with fear & discipline of manners, that so even in their own inheritance they live no otherwise then as servants. After the same sort is it also in spiritual things.¹ God made unto the elect a covenant, when he promised that it should come to pass that in the seed of Abraham, that is in Christ, all nations should be blessed, Gen. 22. That covenant was afterward confirmed by the death of Christ, and revealed and published abroad by the preaching of the Gospel.² For the Gospel is no other thing, then an open and general preaching of this grace, that in Christ blessing and grace is laid up for all men, which so many only shall receive as shall believe. Now before that this covenant is truly opened and made manifest to men, the sons of God live after the manner of servants under the law, and are exercised with the works of the law, although they can not be justified by them, inasmuch as they are servile, and do nothing avail to justification as it is said before: Notwithstanding, because they are even then predestinate to life, when they are after the manner of servants held under the law, they are true heirs of heavenly good things, that is, of this blessing and grace of this covenant: albeit they as yet do not know, or enjoy it, but are wearied with works no otherwise then other that are void of faith. So at this day thou mayest find not a few, which now having faith, as they are the sons of God, so do they also enjoy the grace of God in the liberty of the sons, when as a little before being drowned in works, they knew nothing at all of faith, being in all things like unto other hypocrites. Nevertheless, because they were before the foundation of the world appointed of God unto this faith and state of sons, they were even then the sons of God before, when they were as yet altogether ignorant of faith.

He propoundeth a similitude taken of the custom of men. For we see that the children, vnto whom their parents haue 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.¹ God made vnto 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.² 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 onely 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 vnder 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 vnder 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 vnto other hypocrites. Neuertheles, because they were before the foundation of the worlde appoynted of God vnto this fayth and state of sonnes, they were euen then the sonnes of God before, when they were as yet altogither ignorant of faith.

1The similitude of Paul applied.The similitude of Paul applyed.
2What the Gospel is.What the Gospell is.

:526p. 290

¹This covenant both Abraham and all the fathers, which were endued with true faith, had no otherwise then we have, although before Christ was glorified, this grace was not openly published and preached. They lived in like faith, and therefore they obtained also like good things. They had the same grace, blessing and covenant with us, 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 justified by our works, but by faith alone, whereby not certain good things by piecemeal, but all good things at once do come unto us. For there is no good thing, which this covenant of God doth not contain in it, it giveth and bringeth righteousness, salvation, and God him self. Works can not be done at once, but by faith the whole inheritance of God is together received. From thence also good works do come, howbeit not meritorious, whereby thou mayst seek salvation, but which with a mind already possessing righteousness, thou must do with great pleasure to the profit of thy neighbours. For thou shalt now have need of nothing, being endued with faith, which bringeth all things, yea surely moe things then one dare wish, much less can deserve: wherefore it is no marvel if such work all things freely, and so do unto their neighbour, as they both believe and rejoice, that God of his goodness & by the merit of Christ hath done unto them. What reward should they hope for, which already have all things? the shadow whereof those most miserable ones of Cains brood seek by their works, but they shall never find it, they follow it, but they shall never come unto it.

¹This couenant both Abraham and all the fathers, which were endued with true faith, had no otherwise then we haue, 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 vs, 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 vnto vs. 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 haue 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 vnto their neighbour, as they both beleeue and reioyce, that God of his goodnes & by ye merit of Christ hath done vnto them. What rewarde shoulde they hope for, which already haue 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 vnto it.

1The faithful before Christs coming had the same covenant which we have.The faithful before Christes cōming had the same couenant which we haue.

:528p. 291

Tutors and Governors are they which do bring up the heir, and so rule him, and order his goods, that neither he wast his inheritance by riotous living, neither his goods otherwise perish or be consumed. They permit him not to use his goods at his own will or pleasure, but suffer him to enjoy them as they shall be needful and profitable unto him. First, whereas they keep him at home, and inform him with good manners, what do they else but prepare and instruct him, whereby he may most commodiously and long enjoy his inheritance? Again, the more straitly and severely they bring him up, so much greater desire they stir up and inflame in him to come to, and enjoy his inheritance. For as soon as he beginneth to be of any discretion and judgement, it can not be but grievous unto him, to live at the commandment and will of an other. After the same sort standeth the case of the elect,¹ which are brought up and instructed under the law, as under a Master, to the liberty of the sons. First the law profiteth them in this, that by the fear of it, and of the punishment which it threateneth, they are driven from sin, at the least from the outward work, least that the liberty of sinning increase overmuch, and remove them from all religion of God, that hope of salvation being paste, and God quite contemned, they should run headlong without all fear into all kinds of evil, as some desperate persons are wont to do. Again, the law is profitable to them in this, that by it they are brought unto knowledge of them selves, and learn how unwillingly they live under the law, and that they do no good at all with a willing and ready mind as it becometh sons, but with a servile and unwilling mind: whereby they may easily see, what is the root of this evil, and what is especially needful unto salvation, to wit a new and a willing spirit to that which is good. Which surely neither the law, nor the works of the law are able to give, yea the longer and the more that they apply them selves unto them, so much more unwilling shall they find them selves, and with so much more grief to work those things that are good. Hereupon now they learn, that they do not satisfy the law, although outwardly they live according to the prescript rule thereof:

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 vnto 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 vnto him, to liue at the commaundement and will of an other. After the same sorte standeth the case of the elect,¹ which are brought vppe and instructed vnder the lawe, as vnder 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 vnto knowledge of them selues, and learne howe vnwillingly they liue vnder 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 vnto 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 giue, yea the lenger and the more that they applye them selues vnto 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:

1The elect are for a time under the law as under a Tuter or Governor.The elect are for a time vnder the law as vnder a Tuter or Gouerner.

:530p. 292

Hereof also we may see, how fitly Paul calleth such constrained works the works of the law.¹ For they flow not from a ready and willing hart, but are enforced by the law, the heart declining an other way. Howbeit the law doth not require works alone, but much rather the heart it self, so that we might say, not only the works, but rather the heart of the law: not only the hands of the law, but rather the mind, will, and all the strength of the law. Whereupon it is said in the first Psalm of the blessed man: But his delight is in the law of God, and in his law doth he exercise him self day and night. Such a mind the law requireth in deed, but it giveth it not, neither can it give it of it own nature, whereby it cometh to pass that while the law continueth to exact it of a man, and to condemn him as long as he hath not such a mind, as disobedient to God, he is in anguish on every side, his conscience is grievously terrified and without all counsel and help. Then in deed he is most ready for grace, and this is that time appointed of the Father,² when his servitude should end, and he should enter into the state of the sons. For being thus in distress and terrified, seeing that by no other means he can avoid the condemnation of the law, he turneth him self wholly to pray to the Father for grace, he acknowledgeth his frailty, he confesseth his sin, he ceaseth to trust in works, and doth altogether, as it is meet, humble him self, perceiving now full well, that between him and a manifest sinner there is no difference at all but of works, that he hath a wicked heart, even as every other sinner hath. Yea it may be that such hypocrites do far more hate the law in their heart, then those famous sinners, which are even as it were drowned in sins.

Hereof also we may see, howe fitly Paule calleth such constrayned workes the workes of the lawe.¹ 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 onely the workes, but rather the harte of the lawe: not onely 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 giue 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 euery 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,² 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 euery 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.

1The works of the law.The workes of the lawe.
2The time appointed of the Father.The time appoynted of the Father.

:532p. 293

Moreover forasmuch as the condition of mans nature is such, that it is able to give to the law works only, and not the hart, who doth not see how greatly it is contemned of us?¹ An unequal division truly, to dedicate the hart, which doth incomparably excel all other things, to sin, and the brutish hand to the law: which is nothing else, but to offer chaff to the law, and the wheat to sin: the shell to God, and the kernel to Satan. So that cometh to pass which is in the Gospel, that the wickednesses of him, which is in thy judgement a desperate sinner, are counted as a mote, and thine, which so playest the hypocrite are counted as a beam. If this evil be added hereunto, that such hypocrites do not see a beam in their eye, but being blinded do persevere in their accustomed works, not marking this their inward abomination of the hart, they by and by burst forth to judge & condemn others, they despise sinners, as he did in the Gospel, they think them selves not like unto them, they are not as other men are, they think them selves alone godly and righteous. Whose ungodliness if one reprove, & as it is meet, bewray, they by and by are in a rage and fury, and stick not to kill innocent Abel, and to persecute all those that follow the truth. And they will seem to do that to defend good works, and to obtain righteousness, neither do they promise to them selves a small reward for this, inasmuch as they do, as they say, persecute heretics, blasphemers, them which be seduced & do seduce with mischievous error, which labour to seduce and pluck even them from good works. Here thou mayest see that that showeth it self, whatsoever 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 brood, and so they do continue, servants they are, and servants they do remain.

Moreouer forasmuch as the condition of mans nature is such, that it is able to giue to the lawe workes onely, and not the hart, who doth not see howe greatly it is contemned of vs?¹ 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 vnto 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.

1Hypocritical dealing.

:533p. 293–294

But they whom God hath chosen Abels and sons,¹ do learn by the law, how unwilling a hart they have unto the law, they ⟨p. 294⟩fall from their arrogance, and are by this knowledge of them selves which he law bringeth, brought even unto nothing in their own eyes. Then by and by cometh the Gospel, and lifteth them up being humbled, whereby the Lord giveth his grace unto them thus casting down them selves, and endueth them with faith, Hereby they receive that covenant of the eternal blessing, and the holy Ghost, which reneweth their hart, that now it is delighted with the law, hateth sin, and is willing and ready to do those things that are good▪ And here now thou mayest see not the works, but the hart of the law. And this is the very time appointed to the heir of the Father, when he must be no longer a servant but a son, and doth now begin to be led by a free spirit, being no more kept in subjection under Tutors and Governors, after the manner of a servant. Which is even that that Paul teacheth in the words following.

But they whom God hath chosen Abels and sonnes,¹ do learne by the lawe, howe vnwilling a hart they haue vnto the lawe, they ⟨p. 294⟩fall from their arrogancie, and are by this knowledge of them selues which he lawe bringeth, brought euen vnto nothing in their owne eyes. Then by and by commeth the Gospel, and lifteth them vp being humbled, whereby the Lord giueth his grace vnto 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 vnder Tuters and Gouerners, after the maner of a seruaunt. Which is euen that that Paul teacheth in the wordes following.

1What the law worketh in the elect.

:535p. 294

¹By the word rudiments thou mayst understand here the first principles or law 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 have ye need again 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 spoil you through philosophy and vain deceit, through the traditions of men, according to the rudiments of the world. Again Gal. 4. How turn ye again unto impotent & beggarly rudiments, whereunto as from the beginning ye will be in bondage again? ye observe days & months, &c. Here as it were in contempt he calleth the law rudiments, he addeth also,² impotent, & beggarly, both because it is not able to perform that righteousness which it requireth, and also for that it maketh men in deed poor & impotent. For whereas it earnestly requireth a hart and mind given to godliness, and nature is not able to satisfy it herein, it plainly maketh man to feel his poverty, and to acknowledge his infirmity, that that is by right required of him, which he not only hath not but also is not able to have▪ Hereunto pertaineth that which Paul hath left written 2. Cor. 3: The letter killeth, but the spirit giveth life.

¹By 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 haue 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 vnto 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,² 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 haue▪ Hereunto pertaineth that which Paul hath left written 2. Cor. 3: The letter killeth, but the spirit giueth life.

1What is to be understood by this word, rudiments.What is to be vnderstood by this word, rudiments.
2The law called beggarly rudiments, and why.The law called beggerly rudiments, and why.

:536p. 295

Moreover Paul calleth them the rudiments of the world,¹ for that all that observing of the law, which men not yet renewed by the spirit do perform, doth consist in worldly things, to wit, in places, times, apparel, persons, vessels, and such like. But faith resteth in no worldly thing, but in the only grace, word, and mercy of God, neither doth it make a man righteous and safe by any outward thing, but only by the invisible and eternal grace of God: Wherefore it counteth a like, days, meats, persons, apparel, and all things of this world. For none of these by it self doth either further or hinder godliness & salvation, as it doth the righteousness of those of Cains brood, which is as it were tied to these outward things. Faith therefore deserveth nothing less then to be called the rudiments of the world, by which we obtain the fullness of heavenly good things: and albeit it be occupied also in outward things, yet is it addicted to no outward thing, but doth freely in all things that which it seeth may be done to the glory of God, and profit of our neighbours, always continuing free and the same, and yet is made all things to all men, that so the conversation thereof may want all peculiar respect and difference. With those of Cains brood it agreeth neither in name, nor in any thing: one of them eateth flesh, an other abstaineth from it: one weareth black apparel, an other white: one keepeth this day holy, an other that: every one hath his rudiments, under which he is in bondage: all of them are addicted to the things of the world, which are frail and perish in an hour. Wherefore they are no other but servants of the rudiments of the world, which they call holy orders, godly ordinances, and ways to go to heaven. Against these Paul speaketh Colos. 2: Wherefore if ye be dead with Christ from the rudiments of the world, why as though ye lived in the world, are ye burdened with traditions? As, Touch not, Taste not, Handle not: which all perish with the using, and are after the commandments and doctrines of men. Which things have in deed a show of godliness, when as they are mere superstition, whereby the mind is in vain pressed down to these outward things, &c.

Moreouer Paule calleth them the rudiments of the world,¹ 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 onely grace, worde, and mercy of God, neither doth it make a man righteous and safe by any outward thing, but onely 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: euery one hath his rudiments, vnder 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. VVhich thinges haue 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.

1The rudiments of the world why so called.

:538p. 296

¹It is needful therefore, that they that are occupied in such ordinances, should above all other men most diligently look unto them selves, that they trust not to these ordinances, that they be not too much addicted unto them, but that they do persevere in a free faith, which is tied to none of those outward things, but resteth in the only grace of God. For the fair show of life & feigned holiness, which is in those ordinances, doth with a marvellous and secret force withdraw from faith, more then those manifest and gross sins, whereof open sinners are guilty, and doth easily make men such as Paul here speaketh of: When we were children▪ we were in bondage under the rudiments of the world, that is, when we were as yet ignorant of faith, and were exercised only with the works of the law, we did those outward works of the law, consisting in worldly things, but with an unwilling mind, and with no faith, hoping that by these rudiments of the world we should obtain salvation, wherefore we were no other then servants. Now this false and servile opinion faith alone taketh away, and teacheth us to trust unto, and rest upon the only grace of God, whereby at once is given freely that which is needful to work all things. For these works of the law, if that false opinion were away, were not ill of them selves.

¹It is needeful therefore, that they that are occupied in such ordinaunces, should aboue all other men most diligently looke vnto them selues, that they trust not to these ordinaunces, that they be not too much addicted vnto them, but that they doe perseuer in a free faith, which is tyed to none of those outward thinges, but resteth in the onely 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 vnder the rudimēts of the world, that is, when we were as yet ignorant of faith, and were exercised onely 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 vs to trust vnto, and rest vpon the onely 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.

1They that are under the rudiments of the world, ought most diligently to look to them selves.They that are vnder the rudimēts of the world, ought most diligently to looke to them selues.

:540p. 296–297

After Paul hath taught, that righteousness and faith can not ⟨p. 297⟩come to us by the Law, neither that we can deserve it by nature, he showeth him by whom we obtain true righteousness & faith, and which is the author of our justification. Now this could not come unto us without any price, for it cost a very great price, even the son of God: The Apostle therefore saith:¹ When the fullness of time was come, that is, when the time was ended, that time, I say, wherein it behoved us to live children and servants under the discipline of the Law. Wherefore the Master of sentences hath erred here, who interpreted the fullness of time, the time of grace, which began at the birth of Christ, plain contrary to the Apostle, who whereas he hath written, the fullness of time, this man hath interpreted it, the time of fullness. For Paul speaketh of the time, which was appointed of the father to the son, wherein he should live under tutors. Now as this time was full come to the Jews and ended, when Christ came in the flesh, so is it daily fulfilled to others, when they come unto the knowledge of Christ, and do change the servitude of the Law with the faith of the sons. And this in deed is that coming, whereby alone we obtain the liberty of sons, without which that corporal coming would avail nothing. For Christ even for this cause hath come unto us, that believing in him, we may be restored to true liberty, by which faith they of the ancient time also obtained the liberty of the spirit. And so, whereas he should come to the holy men of old time, he came even then, forasmuch as by faith they felt him to be their true Saviour and deliverer, howbeit he is not yet come to our Jews, although he is gone away again in body long since: for they do not believe in him. All from the beginning of the world to the end must trust unto the coming of Christ, whereby alone servitude is changed with liberty, but yet by faith, either in Christ being to come, as it was before he was borne: or in him being come, as it is now. Wherefore as soon as thou beginnest to believe in Christ, he cometh unto thee a deliverer and Saviour, & now the time of bondage is ended, that is, as the Apostle speaketh, the fullness thereof is come.

After Paule hath taught, that righteousnes and faith can not ⟨p. 297⟩come to vs 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 vnto vs without any price, for it cost a verie great price, euen the sonne of God: The Apostle therefore sayth:¹ When the fulnes of time was come, that is, when the time was ended, that time, I say, wherein it behoued vs to liue children and seruaunts vnder 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 vnder 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 vnto 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 vnto vs, 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 vnto 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 vnto thee a deliuerer and Sauiour, & now the time of bondage is ended, that is, as the Apostle speaketh, the fulnes thereof is come.

1The fullness of time how it is to be understood.The fulnes of time how it is to be vnderstood.

A SERMON OF D. MARTIN LUTHER, CONCERNING THEM THAT BE UNDER THE Law, and them that be under Grace.

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

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

A SERMON OF D. MARTIN LUTHER, CONCERNING THEM THAT BE UNDER THE Law, and them that be under Grace.

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