A treatise, touching the libertie of a Christian. Written in Latin by Doctor Martine Luther. And translated into English by Iames Bell

¶ A Treatise of Martyne Luther touching Christian liberty .

MAny men haue beene of opinion that Christian faith is an easie matter , yea of them also not a few haue accompted it in the number of Vertues , euen as a companion of vertue it self . And this haue they done , because they haue had no tryall thereof by any proofe , nor haue at any time tasted of what force & power it is : whereas it cannot be possible that any man may bée able to write pithily , or vnderstand effectually the things that are written concerning the same truly , vnlesse being pinched at some one time or another with some crosse of tribulation , he hath felt the inward spirit thereof : But who so hath had but a meane taste of the same , can neuer possibly bee satisfied with writing , speaking , thinking , and hearing thereof . For it is a liuely spring vnto euerlasting life , John 4. according as Christ calleth it in the fourth of Iohn . Wherein my selfe , albeit I make no vaunt of my store , and withall doe acknowledge the weaknesse of mine imbecillity , yet doe neuerthelesse trust , that by meanes of sundry and greeuous temptations wherewith I haue bin turmoyled , I haue attained no small dramme of Faith. And that I am thereof able to treat ( though not so eloquently , yet certes more substantially ) than those literall and ouer subtill schoolemen haue hitherto yet disputed , as men altogether ignorant in the things which themselues haue written . To the end therfore I may discouer a more easie way to the vnlettered to wade herein ( to whose capacities I doe only apply my selfe ) I doe set downe first these two propositions touching the fréedome and bondage of the spirit .

The popositions . 1 A Christian man is a most free Lord of all , subiect to none . 2 A Christian man is a most dutifull seruant of all , subiect to all .

Although these two propositions so me to be méere contraries , yet when they shall be found to haue in them a certaine swéet agréement , they will auaile very much for our present purpose . For Saint Paul is the Author of them both , namely , in his first Epistle to the Corinths the twelfth Chapter , Being otherwise free , 1 Cor. 12. I made my selfe seruant of all . And in the thirteenth to the Romans . Rom. 13. Owe nothing to any man , but that ye loue one another . But loue is naturally dutifull , and humbly obedient to the thing that is loued , Euen so Christ , though Lord of all , yet being borne of a woman , was made vnder the law , both frée altogether , and a seruant , at one selfe time in the shape of God , and in the shape of a seruant .

Let vs enter into some higher & more déepe consideration of those sayings . Man doth consist of two natures , to wit , spirituall , and corporall . In respect of the spirituall nature ( which some doe tearme to be the soule ) hee is called spirituall , inward , and of the new man : In respect of the corporall ( which some call the flesh ) hee is called the carnall , outward , and the old man . Of the which the Apostle in the second to the Corinthians , 2 Cor 4. the fourth Chapter . Although our outward man be corruptible , yet our inward man is renued day by day . So that it commeth to passe through this diuersity , that in the Scriptures two contraries are affirmed of one selfe same man , because that these two men being within the same one man , doe kéepe continuall battayle against each other , Whilest the flesh doeth couet against the spirit , Gala. 5. and the spirit against the flesh , as in the Epistle to the Galathians the fift Chapter .

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

Bee it also that wee reiect all things , yea , euen speculations , meditations , and whatsoeuer may bee done by the endeauour of the soule , it profiteth nothing . One thing , Gods word necessary for the soule . yea and that onely and alone is néedfull to the attainment of life , righteousnesse , and Christian liberty , which is the sacred word of GOD the Gospell of Iesu Christ , according to the Testimony of Christ himselfe in the eleuenth Chapter of Iohn . I am the resurrection and life , Iohn 11. hee that beleeueth im me , shall not dye for euer . And in the eighth Chapter of Iohn . If the Sonne make you free , Iohn 8. you shall bee truly free . And in the fourth Chapter of Mathew . Matth. 4. Man liueth not by bread only , but by euery word that proceedeth out of the mouth of God . Let vs therefore take this for a strong and an vndoubted Bulwarke , that the soule may want all things except the word of GOD , without the which nothing in the world can preserue her in safety : But hauing the word , shee is rich , destitute of nothing , for as much as the word of GOD is the word of life , of light , of peace , righteousnesse , saluation , ioy , fréedome , wisdome , power , grace , glory , and inestimably the treasure incomparable of all goodnesse . And this is it that mooued the Prophet in all his Octonary and in many other places , Dauid . with so many déepe sighes and gronings to skriche out , and to call vpon the word of God . Famine of Gods word an horrible plague . Amos. Againe , neither is there any more horrible a plague of Gods wrath , than whiles he sendeth famine of hearing hys word . As he speaketh in Amos : as neither is there any greater grace than if he spred abroad his word , as is specified in the 107 Psalm . Psal. 107. He sent his word , & healed them , & deliuered them from their destruction . Neither was Christ sent to any other ministry , then the ministry of the word , nor is the Apostolicall Bishopricke , and whole order Ecclesiasticall , called and instituted otherwise , than to the ministry of the word .

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

Therefore , for as much as this fayth cannot beare dominion in any , but in the inward man , according to the testimony of Paul in the tenth to the Romans , Rom. 10. With the heart we doe beleeue vnto righteousnesse . And for as much as this faith only doth iustifie , it is euident that the inward man cannot in any wise be iustified , made frée , Man is not iustified by any externall thing . and saued by any externall worke or exercise , and that works whatsoeuer , auaile nothing thereunto , as on the contrary through impiety , and only vnbeliefe of the heart , man is made guilty , and the bondslaue of sinne , and not by any externall sinne or worke . And therefore the first and principall care of euery Christian man ought to bée in this especially , that setting aside all vaine confidence of workes , hee strengthen his faith more and more , and by daily increasings grow in knowledge , not of works , but of Christ Iesu crucified for him , and risen againe , as Peter in the last of his first Epistle teacheth , for as much , 1 Pet. ult. as none other worke doth make a true Christian man . So Christ in the sixt of Iohn , when the Iewes asked a question what they should doe to doe the works of God ? excluding the multitude of works , wherewith he perceiued them to swell , and puft vp in pride , did prescribe vnto them one only rule , saying , This is the worke of God , Iohn 9. to beleeue on him whom he hath sent , for him God the father hath sealed . From hence right faith in Christ duly procéeding , Faith a treasure inestimable . is a treasure inestimable , contayning in it selfe all saluation , and preseruing from all euill , as in the last of Marke , Mark. 16. He that beleeueth and is baptised , shall be saued , he that beleeueth not , shall be damned , which treasure Esay inwardly regarding , did in the tenth of his Prophecy say , The decréed consumption ouerfloweth with righteousnesse , and the Lord of hoasts shall perfectly fulfill the thing that he hath determined in the middest of the whole world , as if he had said , Faith which is a briefe and summary fulnesse of the Law , shall replenish the beléeuers with so great righteousnesse , that they shall not haue néed of any other helpe to attaine righteousnesse : and the same doth Paul testifie in the tenth to the Romanes , Rom. 10. For with the heart wee beleeue vnto righteousnesse . But thou doest aske by what meanes it commeth to passe , that faith only may iustifie , & giue such a treasure of so great goodnesse without works , séeing that the whole scriptures doe prescribe vnto vs so many works , so many ceremonies , and so many lawes ? I do answer , aboue all things be mindfull of this chiefely that hath bin spoken of before , to wit , that only faith without works doth iustifie , doth deliuer , and doth saue , which we will make more manifest hereafter . In the meane time seale vp this , that the whole Scripture of God is diuided into two branches , namely , The Scriptures haue commandements and promises . commandements and promises . Indéed the commandements do teach good things , but the things that are taught by them are not forthwith performed , for they do pronounce what we ought to do , but do not giue power to doe the same , but are instituted to this end , to discouer man to himself , by meanes wherof , man may know his own disability towards the good , & so despaire of his owne strength : and for this cause they are called the old Testament , and so they be indéed . As for example , Thou shalt not couet , is a Commandement , by the which we are conuinced all to be sinners , because man cannot choose but couet , whatsoeuer his endeuour be to the contrary , And therfore , that he may not couet , & so consequently fulfil the commandement , he is compelled to despaire of himselfe , & to séeke elsewhere for helpe of another , which he is not able to finde in himself , Osee . as Osee saith , Thy destruction commeth of thy selfe , O Israel , & thy health only from me . All the commandements be equally impossible to be accomplished by vs . The obseruation of which one commandement , is generall to be obserued in all the rest , for all the commandements are in all respects alike impossible vnto vs , & beyond our reach . Now when man is taught his own weaknesse by the commandements , & thereby brought into perplexity , how hee may be able to accomplish the law , knowing that the law must be so of al parts accomplished , that no one iot so much , The Law must be satisfied . or title thereof may be pretermitted , otherwise in danger of eternall damnation irrecouerable , being then truly humbled , and embased to nought in his owne eyes , he findeth nothing in himselfe , whereby hee may bee iustified , and come to saluation . Loe , here commeth the other branch of the Scripture , namely , the promises of God , which doe bring the glad tidings of the glory of God , & speak on this wise . It thou wilt fulfill the Law , and not couet , as the Law requireth , behold here a remedy , Beleeue in Christ , in whom be promised vnto the , grace , righteousnesse , peace , fréedome , and in whom thou shalt haue all things if thou beléeue , and without whom thou shalt lack all things if thou dost not beléeue , for that which is impossible to thée in all the works of the Law ( which be many , and yet vnauayleable to saluation ) thou shalt very easily , We accomplish all by faith . and briefely atchieue and bring to passe through faith , because God the father hath so established all things in faith , that whosoeuer haue faith , may possesse all things , and whosoeuer lacketh faith , may possesse nothing , Rom 11. for God hath shut vp all things vnder vnbeleefe , that he might haue mercy on all . God only commandeth , and performeth . On this wise the promises of God doe giue fréely vnto vs , that which the commandements doe exact of vs perforce , and doe fullfill that , which the law doth straitly command : that so all things may belong vnto God only , as well the commandements , as also the performance of the same . Onely God commandeth , only God performeth , and therefore Gods promises haue relation to the new Testament , yea rather are the new Testament it selfe .

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

By this it may be easily perceiued , from whence saith hath receiued so great force , and why neither any one , nor all good works are comparable vnto her , because no worke can cleaue fast vnto Gods word , nor be within the soule , wherin faith only , & the word , do reigne & gouern , for such as ●word is , such becommeth the soule , made by force of the word , euen as a fiery plate of iron doth glimmer like vnto fire , by meanes of vniting the fire and the plate together , so that it is manifest , that to a Christian man faith sufficeth only for all , and that he néedeth no works to bée iustified by . Now if he néed no works , them also hée néeds not the law : if he haue no néed of the law , surely he is then frée from the law . So this also is true . The law is not made for the righteous man , and this is the same Christian liberty . Our faith which doth worke in vs , not to be idlers , nor to giue our selues to lust and euill life , but that wée bee not tyed to a necessity of obseruing the law , or doing works , to the end to obtaine righteousnes , Another arme of faith . or saluation therby . Let this be the first arme of faith , & let vs sée another , for this also is the duty of faith , that it reuerence him on whom it beleeueth , with a most godly and earnest bent affection , to wit , that it accompt him true , & worthy to be beléeued , for there is no honor like vnto the opinion conceiued of truth and righteousnes , The greatest honor wherewith we do most highly estéeme of him whom we doe beléeue , for what are we able to ascribe to any person , more than truth , righteousnes , & goodnesse , of all parts perfect and absolute ? Contrariwise , it is a detestable reproach , to conceiue a secret opinion of a man to be false , The greatest reproach . faithlesse , and wicked . So the soule , as long as it beleeueth stedfastly in God that maketh the promise , doth accompt him true & righteous , than which opinion can nothing be more acceptable to God . This is the highest honor of God , to ascribe vnto him truth , iustice , & whatsoeuer else ought to bee yeelded to him whom we doe beléeue : this man yeeldeth himselfe ready to execute all his will : this man doth sanctifie his name : this man suffereth himselfe to be exercised , Perfect obedience . according to the will & pleasure of God , because cleauing firmely to his promises , he doubteth not but that he is true , iust , wise , & wil do , dispose , and gouerne all things for the best : but is not such a soule by the same his faith most humbly obedient to God in all things ? what commandement remayneth then , which this obedience hath not sufficiently satisfied ? what fulnesse can be more absolute , than all manner of humble obedience ? but this obedience commeth not by workes , but by faith only , and beléeuing the promises . On the other side , what Rebellion ? what impiety ? Rebellion . what greater reproach can there bee vnto God , than not to beléeue him when he promiseth ? for what is this else , than either to make God a lier ? or to be doubtfull of his truth ? that is to say , to ascribe truth to himselfe , and to condemne God of vanity & lying ? wherein doth he not deny God , and make to himselfe an image of himselfe in his owne heart ? what auayle déeds ( I pray you ) wrought in this vnbeléefe ? though they séeme neuer so Angelicall , or Apostolicall ? And therefore very well did God conclude all , not in wrath & lust , but in vnbeliefe , lest such as faine that they haue fulfilled the law through chaste and méek works of the law ( such be vertues humane and ciuill ) should presume vpon their saluation , when as being shut vp in the sinne of vnbeleefe , they must either séeke for mercy , or to be damned through iustice . But when God doth sée truth to be ascribed vnto him , God doth honour them that beleeue on him . & that he is worshipped with the faith of our heart , which is as much honor as he desireth , then doth hee honour vs againe , & imputeth vnto vs truth & righteousnes for this faithes sake : for faith , in yelding to God his own , doth work truth & righteousnes , and therfore God doth recompence our righteousnes again with glory , for it is true and iust , that God is true & iust . So also , to ascribe vnto God iustice & truth , & to confesse the same , is to be true and iust . 1 King 5. To this effect we read in the 1 of the Kings , the 5 Chapter , Whosoeuer doth honor me , I will glorify him : and whosoeuer doth despise me , shal be naught set by . The same also pronounceth Paul to the Romans , Rom. 4. the 4 Chap. That to Abraham his owne faith was imputed vnto righteousnes , because through the same he gaue vnto God the glory most absolutely , & that if we beléeue , faith shal be imputed for the same cause vnto vs for righteousnes . The third arme of faith , The third arme of faith . which is a iewell inestimable , is this , that it coupleth the soule with Christ , euen as the spouse with her husband . The vniting of the soule vnto her spouse By which sacrament ( as Paul ●eacheth ) Christ & the soule are made one flesh . If they be one flesh , then is there a ●rue mariage betwixt them , yea , rather , a mariage of all other most perfect , abso●utely accomplished betwixt them ( for the mariages betwixt man & wife be but slen●er figures of this vnion ) whereupon it fol●oweth , that all things are common betwixt them , as well good as bad , so that whatso●●er Christ doth possesse , the faithfull soule may boldly presume vpon the same , & triumph ouer them , as though they were his own . Likewise , whatsoeuer appertaineth ●o the soule , the same may Christ chalenge vnto himselfe , as if they were his owne . Let vs compare these together , & wee shall perceiue inestimable treasure . Christ is full of all grace , life , and sauing health the soule is fraught full of all sinne , Behold inestimable treasures . death , and damnation . Now let faith come betwixt these two , and it shall come to passe , that Christ shall be loaden with sinne , with death , and with hell , but vnto the soule shall be imputed grace , life , and saluation , for it behooueth Christ , if hee bee the husband , to accept , and ioyntly possesse the things appertaining to his spouse , and withall , to communicate to his spouse the things that appertaine to his possession , for he that giueth unto her his body , and himselfe wholly , how can it be , but that he must giue her all things else withall ? and he that is possessed of the spouse , how doth he not withall possesse also the things appertayning to the spouse ? Here commeth loe to the view , a most swéet spectacle , not onely of communion , but of a comfortable battell of victory of saluation and redemption .

For in as much as Christ is God and Man , and such a person , as neuer yet sinned , neuer dyeth , nor is damned , yea such a one , as neither can sinne , no● dye , nor be damned , and that his iustice his life , his sauing health , is vnvanquishable , euerlasting and omnipotent , when as ( I say ) such a person doth communicate to himselfe , yea rather doth wedde ( as his owne ) the sinne , death , and damnation of his spouse through the weddid Kyng and vnion of Fayth . And that the case now standeth none otherwise , then as if they were his owne proper peculiar , euen as it himselfe had sinned , were trauelling , dying , and descending into hell , to bring all things in subiection : And that sinne , death , and hell could not swallow him , being all of necessity cleane swallowed vp in him by a miraculous conflict ( for his righteousnes is greater than the sinnes of all men : his life surmounteth in power all death , his sauing health is more victorious than all hell ) euen so the faithfull soule , through the assurednesse of her faith in Christ her husband , is deliuered from all sinnes , made safe from death , garded from hell , and endowed with the euerlasting righteousnesse , life , & sauing health of her husband Christ . On this wise Christ doth cople her vnto himselfe a glorious Spouse without spotte and wrinckle , clensing her with the fountaine in the word of life , that is to say , through faith , the word of life , of righteousnesse , and of saluation . Euen so doth he marry her vnto himselfe in faith in mercy , and compassions , in iustice and iudgement , as he testifieth in the second of Osée . Ose 2. The Maiestie of this royall marriage .

Wherefore who is able to value the roialtie of this mariage accordingly ? who is able to comprehend the glorious riches of this grace ? where this rich and louing husband Christ doth take vnto wife this poore and wicked Harlot , redéeming her from all euils , and garnishing her with all his owne Iewels . For it is impossible now , that her owne sinnes should destroy her , sithens they are laid vpon Christs shoulders , and swallowed vp in him , sithens also it doth now possesse the same righteousnesse in her husband Christ , of the which she may now embolden her selfe , and presume vpon them as in her owne right against all her owne sinnes , against death and hell , and may with confidence encounter the enemy , and say , if I haue sinned , yet my swéet husband Christ , in whom I doe beléeue , hath not sinned , all whose riches are mine , and all mine are his : As in the Canticle of Salomon . My welbeloued husband to mee , and I vnto him This is that Paul speaketh of in the first to the Corinths the fiftéenth Chapter . Cor. 1. the 15. chapter . Thanked be God which hath giuen vs victory through Iesus Christ our Lord : Euen the victory ouer sin & death . And in the same place he bringeth in , that sinne is the sting of Death , but the force of sin is the law .

Hereof therefore you doe vnderstand againe , For what cause faith is so much esteemed . what the cause is that faith is so highly commended : that it is able alone to fulfill the law , & to iustifie without any helpe of workes : For thou dost perceiue how the first commandement , The true worship of God . Thou shalt worship one God only , is now accomplished by Faith only : For if thou were nothing els from the sole of the foot , to the crown of the head but good workes , yet shouldst thou not be iust , nor shouldest thou worship God , nor fulfill the first commandement , for as much as God cannot be worshipped , vnlesse the praise and glory of all truth and all goodnesse be truly ascribed vnto him : but this cannot works bring to passe , only the faith of the heart must atchieue this . For wee doe glorify and confesse him to be true , not by working , but by beléeuing . In this respect Faith only is the righteousnesse of a Christian man , and the accomplishment of all the Commandents : For hee that doth accomplish the first Commandement , doth fulfill all the rest with no labour at all . For works being things without sense , cannot glorify God , though they may be practised to Gods glory , being ioyned with faith . But wee , at this present , enquire not the works wrought , of what quality they be : but we doe enquire of the person that maketh the works , that glorifieth and bringeth foorth the works : Faith maeeth works And the same is the very Fayth of the heart , the head and substance of all our righteousnesse : whereupon it followeth , that the doctrine that teacheth the satisfaction of the law by meanes of works , is blinde and perilous , for as much as before all works , it behooueth that all the Commandements bee accomplished , and that works doe follow after this fulfilling of the law , as wee shall heare more at large afterwards .

But to the end wee may more manifestly behold this grace which this our inward man doth possesse in Christ , it is to be obserued , that in the old Testament , The prerogatiue of the first birth . God did sanctify to himselfe the first borne of euery mankinde , & the first brith was wonderfully estéemed , surmounting all other in double honour : Namely , in the Priesthood , and in the kingdome , for the first begotten brother was Priest & Lord of all other : vnder which shadow Christ was prefigured vnto vs , the true and only first begotten of God the Father , & of the virgin Mary , and the true King and Priest : Whereof the kingdome of Christ doth consist . but not according to the flesh and the world , for his kingdome is not of this world , he raigneth and sanctifieth in spirituall and heauenly things which are righteousnes , truth , wisdom , peace , saluation , &c. Not as though all things of this world and of hell , were not also in subiection vnto him ( otherwise how could he preserue and defend vs from them all ) but because his kingdome doth consist neither in them nor of them . Euen so neither his Priesthood doth consist in outward pompe of apparell and gestures ( such as the humane Priesthood of Aaron was , Christs Priesthood . and as our ecclesiasticall Priesthood is at this day ) but in spirituall things , by the which he doth make intercession for vs vnto God the father in heauen , by a certaine inuisible office , and there doth offer vp himselfe , and performeth all things that behooued a Priest to doe . Priestly office . Paul to the Hebrues . Euen as Paul doth describe him by a figure of Melchisedech in his Epistle to the Hebrues . Neither doth he only pray , and make intercession for vs , but also doth teach & instruct vs , inwardly in spirit with the liuely doctrine of his spirit , which two are the peculiar properties of a Priest , which also is figured in carnall Priests by praiers & visible preachings . How it is to be taken that faithfull Christians be Priests .

And euen as Christ by his first birth did obtaine these two dignities , so doth he impart and communicate the same to euery his faithfull spouse , by the right of the foresaid mariage , wherby they are al spouses , whosoeuer are espoused to the husband . And hereof commeth it , that we all that beléeue in Christ are Priests and kings in Christ , as in the first of Peter the second Chapter , You be a chosen kindred , 1 Pet. ● . a people of adoption , a kingly priesthood , and a priestly kingdome , to the end you should shew forth his power , who hath caled you from darknesse , into his maruellous light : which two are thus to be taken .

First as concerning the kingdome , Christian kings . euery faithfull Christian through Fayth is so aduanced aboue all other things , that in spirituall power he is become Lord ouer all , so that none of all the creatures can doe him any harme at all : Nay rather all things are made subiect vnto him , and compelled to serue for his safety , according to the testimony of Paul in the eight to the Romans . Rom. 8. All things doe worke together to the elect to good . Likewise in the first to the Corinthians , the third Chapter . All things are yours , 1 Cor. 3. whether it be life or death , things present , or things to come , Note . but you are Christs . Not that to euery Christian , all préeminence is giuen in bodily power to possesse and rule ouer all things ( which furious frensie hath bewitched many our Prelates euery where ) for this dominion is proper to Kings , Princes , and Potentates of the earth : whereas the very vse and manner of our liues , doth sufficently teach vs , that we are subiect to all , that we doe endure many tribulations , yea , & euen die the death . Nay , rather , by how much a Christian doth excell in Christianity , by so much the more is he subiect vnto all inconueniences , vexations , and deaths , as wee may easily sée in the very flower of the first borne Christ himselfe and all his holy brethren . The spirituall kingdome . This power is spirituall , which doth beare dominion euen in the middest of enemies , and is mighty euen amiddest the very tortures , which is nothing else in effect , but that power is made perfect in weaknesse , and that in all things I may make gaine for my safety : insomuch , that the crosse and death it selfe may bee compelled to serue for my behoofe , and to worke my saluation : and this is that high and notable dignity , yea , that true & omnipotent power , the spirituall kingdome , wherein nothing is so good , nothing so bad , which shall not worke to my good , so that I beléeue . And yet haue I néed of nothing ( sithens only faith doth suffice to saluation ) but that faith may in the same exercise her force , & the dominion of her liberty . Behold now this is that inestimable power and liberty of Christians .

So also we be not only most frée kings of all other , but we be Priests also for euer , We be Priests for euer . which doth farre surpasse all kingdomes : For through our Priesthood we are made worthy to appeare before God , to plead and pray for other men , & one to instruct the other the things that are of God . For these be the offices peculiar vnto Priests , which can in no wise be committed to any vnbeléeuer . Such a prerogatiue hath Christ obtained for vs , that as ioynt brethren , coheires , and ioyntkings , so also we should be vnto him ioyntpriests , presuming boldly with confidence through the spirit of Faith to preach vnto the presence of God , and to cry vnto him Abba Father , and to pray for each other , and to doe all things that we see to be executed & figured by the visible and corporall function of the Priests But vnto the vnbeléeuer nothing serueth or worketh vnto good , All things euill to the vnbeleeuer . but hee is become seruant of all other , to whom all things turne vnto euill , because he doth wickedly employ all his endeauor for his owne behoofe , and not to the glory of God . And by this meanes he is neither Priest but prophane , whose prayer turneth vnto sinne , nor doth appeare before God , because God doth not heare sinners . Wherfore who is able to comprehend the preheminence of Christian dignity ? which through her own kingly power executeth dominion ouer all things , ouer death , life , sinne , &c. and which through her priestly glory is able to work all things in the sight of God , because God doth bring to passe the things for the which he doth pray & wish , as it is written , He shall worke the will of them that feare him , & shall heare their petitions , & shall saue them , To this glory surely is no possible accesse by working , but onely by faith and beliefe .

By the premisses may euery man easily perceiue , The liberty of Christians . by what meanes a Christian man is frée from all , and Lord ouer all : so that to become iust and saued , he shall not néed any works at all , but through faith only obtaineth all those things sufficiently : who if he would be so mad , as to presume to be made a iust , a frée , and a safe Christian , by force of any good work , he should surely lose his faith forthwith , together with all his good works , which folly is aptly moralized in that fable of Esop , where the Dogge swimmeth in the water , & carrying flesh in his mouth , deluded with the shadow of the same flesh glittering in the water , whiles gaping with open mouth , he snatcheth after the shadow , he both loseth the true flesh , and the shadow withall .

Héere you will aske of me , If all be Priests that bee in Christs Church : by what title then may they ( whom wee call commonly Priests now ) bee discerned from Lay men ? I doe answere : There is a great iniury committed against these words , to witte , Priest , Clarke , Spirituall , Ecclesiasticall , whiles they be translated from all the rest of the Christians , and be abridged to these few , which through euill custome are tearmed Church men : For holy scripture doth make no difference betwixt them , sauing that it entituleth them by the names of Ministers , Seruants , and Stewards , which doe now vaunt themselues to be Popes , Bishoppes , and Lords , which ought to minister to others in preaching the word , to teach the faith of Christ and Christian liberty : For albeit this be true , that wée be all Priests indifferently , yet can wée not all , nor yet ought we all minister & teach publiquely , though we were all able to doe so : For so doth Paul teach in his first to the Corinths , the fourth Chapter . Let men so esteeme of vs , 1 Cor. c. 4. as ministers of Christ , and Stewards of the mysteries of God .

To what issue the ministry Ecclesiasticall is come . But this Stewardship is now enhaunced vnto so mighty a Potentate & pompe of power , and vnto a certaine terrible tyranne , that no kingdomes of the Gentiles , ne yet any Empyres of the whole world are not able to counteruaile the same in statelinesse . As though lay people were a certaine somewhat besides and no Christians at all . Through which peruersenesse it is come to passe , that the true knowledge of Christian grace , Christian faith , and Christian liberty , yea of Christ himselfe , is come wholly to vtter ruine , whiles , in the meane space , an importable clogge and intolerable bondage of mens workes and traditions are crawled vp in his place , and we ( according to Ieremies lamentations ) are become vassalles of the most vilest varlettes of the world , which doe abuse our misery to worke all infamous filthinesse , and shamefull reproaches of their beastly licentiousnesse .

But to returne to our purpose againe . How Christ ought to be preached . I suppose that by the foresaid demonstrations it is made manifest , that it sufficeth not to a true Christian man to preach the workes , life , and doctrine of Christ , after an historicall manner , and vtter the same , as in telling of tales , as though to know them to bee patternes of framing our liues , were enough ( like as they vse to preach which are now accompted the best ) much lesse if it bee vtterly concealed , and instéede thereof mens constitutions and traditions bee taught to supply the place . There bée some now a dayes , and they not a few , which to this purpose doe preach and teach Christ , that they may mooue the affections of the people to bewaile the passion and torments which Christ suffered , and to bee displeasant against the Iewes , and such other childish and fond matters of no great importance . But Christ ought to be preached to this end , that faith in him may encrease , that it may appeare , that it is not enough , that there is a Christ , but that hee may bee a Christ ( which is a Sauiour ) vnto thee and vnto me : And that he doth work the same in vs , which is mentioned of him , & is agréeable to the name whereby hee is named : which faith springeth , florisheth , and is preserued by this , if the preaching doe notifie the cause wherefore Christ came , what he brought with him , what he gaue , and to what vse and purpose hee is to be embraced . And this commeth to passe , where Christian liberty ( which we doe attaine by him ) is truly taught : and by what meanes all wee Christians are Kings and Priests : wherein also wee be Lords ouer all : and vpon what this our affiance ( that whatsoeuer wee doe is well pleasing and acceptable to GOD ) is grounded , as I haue said before .

For whose heart hearing these things will not melt for very ioy , The fruit of true preaching and waxe rauished in loue of Christ , hauing receiued so great a consolation ? to the which loue hee can neuer possibly attaine by any lawes or workes at all : what is hee that can hurt such a heart , or may apall the same with feare ? If conscience of sinne doe rush vpon him , or horror of death amaze him , loe , it is ready to trust in the Lord , nor is afraid for any such euill noise , nor is disquieted , vntill it do despise the enemies , for it beléeueth that Christs righteousnesse is become his owne righteousnesse , and that his sinne is now no longer his owne , but Christs sinne . But it behoueth that all sinne bée swallowed vp at the very sight of Christ , through the faith of Christ , as hath béene declared before , and learne now with the Apostle , to treade vpon , and triumph ouer sinne and death , and to say , Death , where is thy sting ? Death , where is thy victorie ? the sting of Death is sinne , but the power of sinne is the Law . God be thanked , who hath giuen vs victory through Iesus our Lord , for death is swallowed vp through the conquest , not of Christ onely , but our owne also , because it commeth to passe by our Faith , that the conquest is made ours , and that in the same wee doe ouercome .

Let this suffice touching the inward man , touching his freedome , & touching the principall righteousnesse of Faith , which neither neede th●awes nor workes , which will turne to his destruction that dare presume to be iustified by them . Now let vs returne to the other part , to witte , the outward man : For in this treatie answere shall be made to all them , The demand of them which doe not conceiue Luther , yea rather which doe not conceiue what faith is . who being offended with the word of Faith , and with the things that haue béene spoken of before , doe reply on this wise against vs . If Faith doe accomplish all things , and if Faith bée onely and alone sufficient vnto righteousnesse , to what end then are wée commanded to doe good déedes ? we may goe play vs then , and worke no working at all , being furnished sufficiently with faith , I doe answere , Not so yee vngodly , not so . In déede this matter would euen so fare , as you say , if we were perfectly and altogether the inward and spirituall men : which wée cannot bée in any wise , before the last day at the rising again of the dead . So long as wée be clothed with this mortall flesh , wée doe but beginne and procéede outward in our course towards perfection , which will bée consummated in the life to come . And for this cause , the Apostle in the eight to the Romanes , Rom. 8. doth call this the first fruits of the Spirit , which we doe enioy in this life , the tenth and fulnesse of which spirit we shall receiue in the life to come . To this belongeth that whereof we spak before , namely , that a Christian man is seruant of all , and subiect to all , for in this that hee is frée , hee worketh nothing , but in this , that he is a seruant , hee worketh all things . Now let vs sée how these two will stand together . Albeit man bee sufficiently iustified by faith in the inward Man Spiritually , as I sayd before , enioying all that hee ought to haue , sauing that hee must by daily encreasings enlarge this same faith , and riches of grace , vntill he be vnclothed of his flesh , yet remayneth still in this mortall life , vpon the face of the earth , wherein he must of very necessity nourish his owne body , From whence works take their beginning and be conuersant amongst men . And euen here now works doe begin to take their entrance . Héere we may not giue our selues to idlenesse . Here now we must apply our selues earnestly to exercise this body with fastings , watchings , labours , and other moderate disciplines , to bring it in subiection to the spirit , that it may become obedient to faith , and conforme it selfe to the inward man , & that it rebell not , nor hinder the spirit , following therein his owne naturall inclination , if it be not otherwise tamed : for the inward man being alike fashioned vnto God , and created after the image of God , through faith , is both ioyfull , and comfortable , for the loue he hath to Christ , The only worke of the inward man . in whom he is endued with so many good things , whereupon in this only doth it occupy it selfe , namely , to serue the Lord with a frée loue , with ioy , and thanks .

Now whiles it is exercised in this course , behold in her owne flesh it findeth a contrary will , which trauelleth altogether to serue the world , and to séeke the things that are her owne , which the spirit of Faith cannot away withall , nor is able to endure it , and therefore with valiant courage attempteth to subdue and tame this rebellious will , as Paul witnesseth in the seuenth to the Romans , I am delighted with the Law of God in mine inward man , but I see another Law in my members , rebelling against the Law of my minde , & leading me captiue into the law of sinne . And in another place , I do chastise my body , & bring it into subiection , lest whiles I preach to others , I my selfe may be found a castaway . And in the fifth to the Galath . Galath. 5. They that are of Christ haue crucified the flesh , and the concupiscences thereof .

Of what minde wee ought to be in doing good works . But neither we may do these workes in any wise , being of the opinion that man may bee iustified through them in the sight of God . For this false opinion is not tolerable in the eye of Faith , which Faith is the only righteousnesse before God . But in these workes wee must bee of the minde , so to bring the flesh into subiection , and to cleanse the euill concupiscences thereof , that it may not bend the view of the eye to any thing else , than to the mortifying of euill concupiscence and lust : For when the soule is washed cleane through faith , and made the dearling of Christ , it would also desire that all things else , yea , and her owne body chiefely might be purged together withall , to the end all things in her might loue , and glorifie God together , whereby it commeth to passe , that man through an enforcing necessity of the flesh , may not giue himselfe to idlenesse , & for that cause is constrayned to doe many good things , to the end hee may bring his body into subiection . And yet these works are not of such power , as to bee able to worke mans iustification before God . But man of a very pure loue , doth worke the same , to the seruice and obedience of God , beholding in them nothing else than Gods good will , vnto the which he would most willingly and dutifully yéeld alhumbie obedience in all things .

By this meanes euery man may easily direct himselfe , How the body ought to be chastised . Note . how he ought most orderly ( as the saying is ) and most commodiously attemper his owne body , for hée shall fast so much , watch and labour to much , as shall seeme most expedient , for the taming of the wantonnesse and licentiousnesse of his body . But those that doe vaunt to be iustified by works , doe regard not the mortification of the flesh , and the lusts thereof , but the works themselues , being of opinion , that if they do very many , & great good déeds , they are thereby in good case , & are become iust therewith : somtime hurting the braines , and destroying nature vtterly , or at least making it vnprofitable . And this is a wonderful folly , & grosse ignorance of Christian life , and of Christian faith , to haue a will to bee iustified and saued by works without faith .

A notable similitude . But to the end that which we haue said may more easily be conceiued , let vs make demonstration therof by similitudes . The works of a Christian man being iustified and saued through his owne faith , by the mere and frée mercy of God , ought to bee of none other value and estimation , than the workes of Adam and Eue , and all their children should haue bin in Paradise if they had neuer sinned , of whom God spake in the second of Genesis on this wise , Gen. 2. God did place man , whom he created , into Paradise , that hee might worke and manure the same . But God created Adam iust and perfect , and without sinne , so that he should not haue néed to bee iustified and made perfect by any his owne worke , endeauour , and safe kéeping . But to the end he should not be idle , God enioyned him this worke , to manure Paradise , and to kéepe it , which works had bin truly most frée , wrought in respect of nothing , but of Gods good pleasure only , and not to procure righteousnes thereby , wherewith he was fully endued already , and which also should haue bin ioyntly in the creation of vs all .

To the same effect bee the workes of the faithfull beléeuer , Faith doth restore into Paradise . who through his owne faith being restored againe into Paradise , and created againe of new , néedeth no workes to become , or made iust thereby . But because he should not bee idle , but manure his owne body , and kéepe it , he must doe such works of fréedome in respect of Gods good will onely , sauing that is not yet fully created againe anew with perfect faith and loue , which behooueth to be encreased daily , yet not by force of workes , but of their owne strength . Take yet another example . Another examples An holy Bishop consecrating a Church , Bishopping children , or executing some other parcell of his function , is not himselfe consecrated a Bishop by force of those exercises , nay rather vnlesse he had bin a consecrated Bishop before , none of al these works could haue béene to any purpose , but accompted rather childish , altogether foolish and apish . Euen so a Christian man , being first consecrated by his owne faith , doth worke good works indéed , yet is hée made thereby neuer a deale the more holy , or the more a Christian , for this is the work of faith only , yea rather , vnlesse hée did first beléeue , and were a Christian before , all his works would not be worth a straw , but rather very wicked , and damnable sinnes .

And for this cause these two sayings bée true , Two notable sayings . namely , Good workes doe not make a good man , but a good man doth make the workes to bee good . And euill workes doe not make an euill man , but an euill man doth make the workes to be euill , so that it behooueth alwayes , that the substance or person bee good first , before all good works , and that good works follow then by order , and procéed from a good person , as Christ himselfe witnesseth . An euill tree doth not bring good fruit , and a good tree doth not bring euill fruit . For it is euidently knowne by experience , that the fruit doth not beare the trée , and that the trée doth not grow in the fruit , but contrariwise , the trées doe beare the fruits , and the fruit doth grow in the trées . Therefore , as it is necessary that the trée bee first before the fruit , and that the fruit doth not make the trées good or euill : But contrarily , such as the trée is , such is the fruit , so is it necessary , that the person , or man himselfe be either good or badde first , before hee make a good or bad worke , and that his workes make him neither good nor badde , but the man himselfe maketh his owne workes good or badde .

Semblable héereunto may wée sée in all occupations . Another example . An euill house or a good house doth not make an euill or a good Carpenter , but a good or bad Carpenter maketh a good or badde house . And so generally in all kindes of manuall occupations and sciences , no péece of worke doth make the Artificer good or bad , but such as the Artificer is , such worke maketh he : euen so fareth it in the case of mens works . Such as the person is either in faith or in vnbeléefe , such is his work , if either done in faith , and so good , or done in vnbeléefe , & so euill . But contrariwise , it is not so , to wit , such as the worke is , such is the person , made in faith or vnbeléefe , for as workes doe not make a man to be a beléeuer , so neither doe they make a man righteous . Only faith iustifieth . But faith , as it maketh man beléeuing and righteous , so doth it make his works to be good . For as much therefore as works doe not iustifie any man , and that it behooueth man to be righteous before he worke any good worke : it appeareth most manifestly , that faith onely by the mere mercy of God through Christ Iesu in his word , doth make worthy , and sufficiently iustifie , and saue the person : and that a Christian man néedeth no worke nor law at all , thereby to attaine saluation , for that through faith hee is frée from all law , and doth fréely worke all things that he worketh of his owne mere good will , respecting therein neither profit , nor saluation , but only the good will of God , for as much as he is now already fully replenished , and made safe by the grace of God through his owne faith .

Euen so no good worke auaileth to righteousnesse and saluation to the vnbeléeuing person . On the other side , The vnbeleeuing person is not made euill by works . no euill worke maketh him euill or damnable , but his owne vnbeléefe , which both maketh the trée euill , and withall , maketh the workes euill and damnable , whereupon in this , that any person is made good or badde , he doth not receiue this being good or badde by works , but this his good or euill taketh beginning from the roote of faith or vnbeleefe , as the wise man recordeth , The beginning of sin is to fall from God , which is in effect , to be vnbeléeuing . Heb. 11. And Paul in the 11 to the Hebrewes , It behooueth him that commeth to God , to beleeue . The same also speaketh Christ , Either make the tree good , and the fruit thereof good , or make the tree euill , and the fruit thereof euill , as if he might say , who so will make good fruits , must begin at the trée first , & plant vpon a good stock , so who so will make good works , must begin , not at the working , but at the beléeuing , which beléefe doth make the person good , for nothing maketh the person good , but faith , nor any thing maketh him euill , but vnbeléefe . Works do make a man good , but that is in the sight of men . Matth 7. Indéed this is true , that by works man is made good or euill in the iudgement of men , but this is as much in effect , as to doe it to vnderstand , and let it be knowne who bee good , or who bee euill , whereof Christ speaketh in the seuenth of Matthew , You shall know them by their fruits . But this knowledge consisteth only in shew , and outward appearance , & semblance , wherein many are deceiued that presume to teach and prescribe , wherby men may bee iustified in the meane time , making not once so much mention of Faith at all , masking still in their own mismaze , The originall of some mens errour . alwayes deceiued , and deceiuing others , going forward from worse vnto worse , blind guides of the blind , wearying themselues with a multitude of works , & yet neuer attaining to true righteousnes , of whom Paul writeth in the 1. 1 Tim. 3. to Tim. the 3. Chap. Hauing indeed an vtter shew of holines , but denying the power thereof , alwayes learning , but neuer attaining to the knowledge of the truth . Therefore behooueth him that will not wander out of the way , with these blind guides , to enter into a déeper consideration , than the vtter shew of workes , of lawes , & doctrines of workes , but must rather with a quite contrary aspect pry into the person , and note diligently the reason , whereby man is iustified : and here shall he finde , that man is iustified and saued , not by workes , nor by the law , but by the word of God , that is to say , by the promise of his grace , and by faith , that so the glory thereof may redound to the maiesty of God , Who hath saued vs that beleeue , not by the works of righteousnesse which wee haue done , but according to his owne mercy , through the word of his owne grace . Rules to vnderstand the doctrines of many .

Wherby it remaineth easie to be knowne in what respect good works are to be reiected or embraced , & in what sense all the doctrines of men touching workes ought to be vnderstood : for if workes be compared to righteousnesse , and be practised by a peruerse Leuiathan , and of that false perswasion , to presume vpon the obtaining true iustification therby , they do now enforce a necessity vnauoidable , & do vtterly extinguish liberty & faith withall , and so euen by this meanes are now no more good , but méerely damnable , for they be not now frée , but blasphemous to the grace of God , whose onely property is through faith to iustifie and saue , which things workes doe affect to bring to passe , not of any their ability , but by a wicked foolehardinesse only , issuing from our own grosse ignorance : by reason whereof they doe violently rushe , and intrude into the office of grace and the glory thereof . The reason of Luthers Doctrine . For this cause therefore wée doe not reiect good workes , but rather doe most hartely embrace and teach them : Neither doe wée condemne them in respect of themselues , but in respect of the wicked addition giuen vnto them , and peruerse opinion conceiued of them , in th attayning of righteousnesse : whereby it commeth to passe , that they appeare good onely in shew , being not good in déede , and in truth , thereby being themselues deceiued , and deceiuing others also , as rauening wolues clothed in shéepes skinnes .

And this Leuiathan and peruerse opinion in workes cannot possibly be reclaymed , where pure faith wanteth , The work of Leuiathan . nor is remoueable from these holy workemen before that Faith the vanquisher thereof come in place and beare dominion in the heart . Nature is not of it selfe forcible enough to expell it , no not so much as to take notice therof , but estéemeth it in place of a most holy will : wheras if custome preuaile , & take déep rooting in this peruersenesse of nature ( as is already brought to passe through wicked teachers ) it is an incurable disease , and leadeth astray innumerable people into destruction vnrecouerable . And therfore albeit it be a commendable thing to preach & write gloriously of repentance , confession , and satisfaction , yet if they surcease here , and procéede no further , euen to the instructing of faith : such doctrine doubtlesse is deceiueable and deuilish : For euen so Christ with his beloued Iohn did not only say , Repent yee of your sinnes : But added also the word of faith , For , the kingdom of heauen is at hand .

Preachers must exhort to Faith. For the one part of Gods word ought not to be preached alone but both together must be taught : both new and old must be deliuered out of this treasury , aswel the voyce of the Law , as the word of Grace . The voyce of the Law must be vttered , that the people may be terrified , and framed to know their sinnes , and thereby be turned to repentance , and amendment of their former life . But here forthwith must not stay be made : for this were only to wound , and not minister playster : to lance , and not to heale : to kill , and not to quicken : to lead vnto hell gates , and not to deliuer from thence : to throw downe altogether , and not raise vp . Wherefore the word of grace also , & the word of promised forgiuenes , ought likewise to be preached , to instruct & raise vp the faith , without the which in vaine is the doctrine of the law , of contrition , of repentance , & of all other things also practised and preached .

Indéed there remaine as yet certaine preachers of Repentance and Grace , From whence repentance or Faith doe proceed . but they doe not disclose the law , and the promises of God , in that liuely spirit & force as others capacities may attaine to the true fountaines and spring head of Repentance and Grace . For Repentance procéedeth from out the law of God , but faith or Grace doth issue from Gods promise . As the Apostle witnesseth in the tenth to the Romans . Faith commeth by hearing , Rom. 10. but hearing commeth of the word of Christ : Wherefore it commeth to passe , that man receiueth consolation , and is raised vp through Faith of Gods promises , who otherwise through the threatnings and terrours of Gods Law , is brought low , and throwne downe into the knowledge of himselfe . Psalm. 29. Whereof the Psalmist in the xxix . Psalme . Mourning shall dwell vntill the euening , and ioyfulnesse vntill the morning .

Let this suffice to haue béene spoken of works in generall , Of works towards our neighbours . and of those works also which a Christian man doth exercise towards his owne body . Lastly , wee will speak of those workes which the Christian doth employ to the vse of his neighbour . For man doth not liue vnto himselfe only in this mortall body , to worke in the same , but to all men generally vpon the earth , Nay rather man liueth only to other men , and not to himselfe : For to this end doth hee keepe his body in subiection , that he may thereby more sincerely and fréely serue to the necessities of others . As witnesseth Paul in the 14. to the Romans . Rom. 14. No man liueth to himselfe , and no man dyeth to himselfe . For he that liueth , liueth vnto God , and hee that dyeth , dyeth vnto God . It is not possible therefore , that in this life man should be idle and vnfruitfull towards his neighbours . For of very necessity he must talke , worke , and bee conuersant amongst man . Euen as Christ made to our likenesse in properties , Baruch . 3. A Christian must apply himselfe to all men . was found to bee as man , and conuersant amongst men . as Baruch testifieth in his third Chapter .

And yet he néedeth none of all these to procure righteousnesse and saluation . And therefore in all his works behooueth him to be so framed in minde , and to direct his whole affection only to minister to the necessities of others , to séeke the commodity of others , in all his déeds , hauing regard to nothing else , than to the behoofe and profit of his neighbour . For euen so the Apostle commandeth vs to worke with our hands , that we may haue wherewith to reléeue the necessity of our brethren : whereas otherwise he might haue said , To what end the body must be cherished . to haue wherwith to cherish our own bodies : but let him giue ( saith he ) to him that is in néed : For the property of true Christianity is , to regard the state of his owne body , to this end , that through health & well preseruing the same , he may be able to labour to gaine riches , and to employ them to the reléefe of the néedy . That so the strong member may helpe the weake member , and that we may be the sonnes of God , carefull , and trauelling each for other , bearing one anothers burthen , and by this meanes fulfilling the law of Christ . Behold here the true Christian life , this is the natural liuely faith , The true Christian faith . effectuall through loue : that is to say , when it breaketh forth into the worke of most frée seruice , with ioy & loue , wherin he doth fréely and of his owne accord , minister to others , reknowledging it self fully satisfied with the abundance and riches of his own faith .

After the same maner when Paul had made euident to the Philippians , how rich they were made through the faith of Christ , in the which they had receiued plenteousnesse of all things , he giueth vnto them another lesson , and saith , If you haue receiued any consolation of Christ , if any comfort of loue , if any fellowship of the holy ghost , fulfil then my ioy , that ye may be al of one mind , & be endued all with the like loue , being alike minded , & thinking all one thing , esteeming nothing of your selues through contention or vaine glory , but striuing to excel ech other in humility , euery one regarding not the things of his own , but the necessities of others . Loe here by this rule of the Apostle , wée sée plainely the life of true Christians to consist in this , that all their workes be directed to the commoditie of others , for as much as euery person doth so much abound through his owne Faith , that all other workes , and all his whole life , doth ouerflowe vnto him , wherewith he may be able to minister vnto , and profit our neighbour , of a frée , and voluntary good will , and beneuolence .

And to this effect hée exciteth vnto them Christ for an example , saying , The deprauers of the Apostles doctrine . Let the same minde be in you , which was in Christ Iesu , who when hee was in the shape of God , thought it no robbery to be equall with God . Neuerthelesse he made himselfe of no reputation , taking vpon him the shape of a seruant , and became like vnto men , and was found in apparell as a man , he humbled himselfe & was made obedient euen vnto the death . For this most holesome word of the Apostle haue they hidden in darkenesse from vs , which were altogether ignorant in the spéeches of the Apostle , namely , The shape of God , the shape of Seruant , apparell and the likenesse of men , and did apply the same preposterously , to the natures of diuinity , and humanity : whereas Pauls meaning was , that whereas Christ was fully beautified with the shape of God , and abundantly flowing with the store of all good things , so that he néeded not any worke , nor any passion to make him righteous and saued ( for hée did absolutely possesse all those things , euen from the first beginning of himselfe ) yet was he not puft vp in pride with these , nor was lift vp aboue vs , nor did chalenge to himselfe a certaine power ouer vs , albeit he might in his owne right haue claymed the same : But contrariwise , did so behaue himselfe in labour , in workes , in suffering , and in doing , that he might be like vnto other men , both in apparell & countenance , none otherwise , than as man , euen as if he had néeded all these , and had possessed no parcell of the shape of God : all which neuerthelesse he vndertooke for our sakes , to the end he might minister vnto our necessities , and that all things might bée made ours , which hee should bring to passe in this shape of a seruant .

Euen so a Christian man being ful and abounding through his faith like vnto Christ his head , A Christian ought to conforme himselfe to Christ . ought to be contented with this shape of God obtained through Faith ( sauing that he ought to increase the same Faith , as I said before , vntill it be made perfect ) for this is the life of man , his righteousnesse , and saluation , both sauing the person , making him acceptable , and furnishing him with all things whatsoeuer Christ doth possesse , as is before mentioned , which also Paul in the first to the Galathians doth confirme , saying : But in this that I liue in the flesh I liue in the faith of the sonne of God . Gal. 1.

And although he be on this wise frée from all workes , yet in this freedome ought be neuerthelesse to make himselfe of no reputation , and put on the shape of a seruant , and to become like vnto men , to be found in apparell as a man , and to minister , and to helpe , and by al means possible to worke his neighbours commodity , euen after the selfe same manner as he feeleth , that God hath done , and daily doth for him through Christ , and this also he must doe Gratis without all respect , sauing in respect of Gods good pleasure , and euen after this manner must hée thinke vnfainedly .

The confidence of a Christian man . Behold my good God hath giuen vnto mee most vnworthy and damned caitife , beyond all desert , of his méere and frée mercy , in Christ Iesu , all the treasures of righteousnesse and saluation , so that henceforth I shall not stand in want of any thing at all , but of Fayth , which may firmely beléeue in Christ : Wherefore to this so louing a father , who hath ouerwhelmed mée with these his inestimable riches , why should not I frankely , ioyfully , with all my heart , and with all my most louing and willing soule , yeelde all seruice whatsoeuer I doe know to bee well pleasing , and is acceptable in his eyes .

Wherfore I will giue my selfe wholly a certain Christ vnto my neighbour , euen as Christ gaue himselfe vnto me , and will doe nothing in this transitory life , but that which I shall perceiue to be necessary , commodious , and profitable for my neighbour , in as much , as I am sufficiently enough enriched with all good things in Christ through Faith.

Lo here out of Faith floweth Loue , The fruit of Faith. Behold gentle Reader how worthily is Luther reproched . & reioycing in the Lord , and out of Loue floweth likewise a chéerefull , liberall , and frée heart to minister to the necessity of thy neighbour , frankely of thy owne accord , so that here now is no consideration had of gratitude , or ingratitude , of praise or dispraise , of vantage or of losse : For neither doth hee apply hereunto to winne the fauour of men , nor maketh any difference betwixt friends or foes , nor respecteth the thankefull or vnthankfull , but most frankely and with most gladsome cheare doth yéelde himselfe wholy , and all that he possesseth , without regard whether he lose the same in the vnthankfull , or employ it on the deseruing : For euen so his father doth , disposing all things to all abundantly and most freely , making his sun to shine vpon the good and the wicked . In like manner , the sonne doth work and suffer nothing but of a frée and chearfull ioy , wherewith through Christ hee is delighted in God the giuer of so great and inestimable treasures .

We ought to know how great things are giuen vs . You sée therefore , if wee acknowledge all those things which are giuen vnto vs , of greatest and highest price ( as Peter saith ) the forthwith loue is poured abroad in our hearts , by the holy Ghost , whereby we are frée , chearfull , omnipotent , doers , workers , and conquerour of all tribulation , seruants of our neighbours , yet Lords of all things notwithstanding . But such as doe not know the gifts giuen vnto them through Christ , to them Christ is borne in vaine : such wander in the way of works , and shall neuer attaine to the taste and féeling of those things . Therefore as our neighbour is pressed downe with necessity , and wanteth of our store & abundance , euen so were we ouerwhelmed with necessity in the sight of God , and néeded altogether his mercy . Wherefore as our heauenly father did succour vs in Christ Iesu fréely , euen so ought wee help our neighbour fréely by our body and by our workes , and euery of vs must be made a certaine Christ each to other , that wée may bee made debtours of Christ , and that Christ may bee one and the same in all , that is to say , that wée may be true Christians .

Who is able therefore to comprehend the riches and glory of a Christian life , which is able to doe all things , The glory of a Christian life . possesseth all things , and néedeth nothing , an Empresse and Conqueresse of sinne , death , and hell , and withall an handmaid neuerthelesse , seruiceable and profitable to all ? but the more is the pity . This Christian Iustification is , at this day , altogether vnknowne in the whole world , neither is it preached , nor procured , in so much , that we are our selues ignorant of ●●eir name , and for what cause we bee ●●●éemed and called Christians . True 〈…〉 , In what respect we be named Christians wee haue receiued our denominatio●● of Christ , not being absent from vs , 〈◊〉 dwelling within vs . That ●s to say , whiles we beléeue in him , and ●e ioyntly and mutually a certaine Christ eche to other , applying our selues to our neighbours , euen as Christ hath giuen himselfe to vs .

But in these our dayes we are taught by mens doctrines to séeke after nought else but deseruings , and merites , and the things which are our own , & haue made of Christ nought else , but a sharp Lawmaker , much more austere than Moses was .

The holy Mother of Christian example of Faith. Luke 2. Semblably , the blessed virgin Mary did exhibite her selfe a singular president of the Faith aboue al others , whiles after the manner of all other women she was purified according to Moses Law ( as it is set down in the 2 of Luke ) whereas being notwithstanding not bound to any such law , nor néeded to be purified in any such wise , yet she yéelded her selfe to the law of her own accord , and of a frée loue vnto the law , being made like vnto other women , lest shée might seeme to offe● 〈◊〉 or despise them . She was not therefore made righteous for that worke , but being righteous before , shee did this déed surely , and without coaction . In like maner ought our workes to be put in vre , not to the ●●nd to be iustified by them , for as much as being iustified first by Faith , it behooueth vs to worke all things fréely and cheerefully for our neighbours sake .

So also Paul did circumcise his scholler Timothy , Paul doth teach workes . not because Timothy néeded to be circumcised vnto righteousnesse : but left hee might offend or despise the Iewes that were weake in Faith , and which as yet were not capable of the fréedome of Faith. But contrariwise , when as the Iewes did vrge a necessity to be circumcised to righteousnes , setting at naught the fréedome of Faith , hee did withstand them , and would not permit Titus to bee circumcised , Galath. 3. Gal. 3. for as he would not willingly offend or contemne the imbecillitie or weakenesse of others in the Faith , applying himselfe to their capacity for a time so likewise , would hee not giue place to the will of stiffenecked Insticiaries , when the liberty of Faith was like to suffer reproch , or be despised , kéeping the midway , bearing with the weake for a season , and alwayes setting himselfe against the indurate , to the end he might conuert all in generality to embrace the liberty of Faith. With like affection must our workes bee employed , that we tolerate the weaklings in Faith , as the Apostle teacheth in the 14. to the Romanes , but that with courage wée resist the inflexible vrgers of workes , of the which wee will treate more at large hereafter .

Likewise Christ in the 17. of Mathew , when tribute was demanded of his Disciples , An example of our Lord Christ . asked the question of Saint Peter , whether the children of the Kingdome were exempt from paying Tribute , and Peter affirming that they were , did command him notwithstanding to goe to the Sea , speaking these words , Lest we giue them cause of offence , goe , and the Fish that first commeth to thy hands take , and opening his mouth , thou shalt finde a groate , take the same , and giue it for thee and me .

This example is very much auayleable for our purpose . In the which , Christ doth call himselfe and his Disciples frée , and Kings sonnes , which stand in néede of nothing , and yet of his owne accord submitteth himselfe , and payeth Tribute .

Therefore , by how much this worke of Christ was necessary to Christ , and profitable vnto righteousnesse and saluation , euen so much are all the workes of his elect and faithfull auaileable to righteousnesse , whereas they be all following after righteousnesse , and freely performed onely to the necessity and example of others .

Of the same condition are the workes prescribed by Paul in the thirtéenth Chapter to the Romanes , Take hold of Luther all ye Religious , and admit him to be your teacher . and in the third to Timothy , That men should bee subiect to the higher powers , and prepared to all good workes , not because they should bee iustified thereby , where as they bee righteous already through Faith , but that by these they might both bée subiect to others , and to the higher powers , add of a frée loue yéelde humbly obedience to their will in the fréedome of the spirit .

Of this same sort ought the workes of all Colledges , Monasteries , and Priestes haue béene employed , that euery of them might haue performed the workes of their profession and estate to this end , that by these , euery of them might exercise not righteousnes , but the taming of his owne body , yéelding thereby example to others , who haue themselues also néede to chastise their owne bodyes . Then also , that they might expresse humble obedience to others , applying themselues to their commandement , of a frée loue , hauing neuerthelesse a speciall regard alwaies to this onely , to witte , that through vaine confidence , none of them presume to be iustified , to merite , or to be saued by them , which thing is the proper and peculiar office o● Faith onely , as I haue often said before .

The knowledge of a true Christian . Therefore , who so were furnished wit● this doctrine , might easily without danger wade in these infinite impositions an● traditions of the Pope , of Bishops , o● Mon●keries , of Churches , of Princes an● Magistrates , the which some foolish pastors doe so obtrude vpon vs , as though they were of an vnauoydable necessitie to bee performed , for the obtaining of righteousnesse and saluation , calling them commonly the iniunctions of the Church , being in déede nothing lesse . For a Christian man may deba●e with himselfe on this wise , I will fast I will pray , I will apply my selfe to all whatsoeuer is commanded by men , not because I need to doe any of these , to procure righteousnesse or saluation by them : but because I will expresse mine obedience herein to the Pope , to the Bishops , to the Potentate , and to the Magistrate , or to my neighbour for example sake , for this cause I will doe and suffer all things , euen as Christ did worke and suffer many greater things for my sake , whereof he needed not to doe any one , being made for my sake subiect vnto the law , when as in deede he was not vnder the law . And although these things be exacted of me through the tyrannous force , and iniurious tyranny of the Magistrates , yet shall they be no preiudice to me , so long as they be not against the glory of God .

The premisses considered , it is an easie matter for any man to iudge certainly : The difference betwixt the good and the euill pastors . betwixt the difference of all works , and al lawes , & know skilfully who be blind , and witlesse Preachers , & who be true & faithfull pastors . For whatsoeuer worke bée not directed to this only marke , namely , to be employed to the chastisment of the body , or to the dutiful consideration of the neighbor ( so that it enforce not any thing directly against Gods glory ) surely the work is neither good nor Christianlike . And this is the cause , that I feare me much , very few Colledges at all , any Monasteries , Altars , or any Ecclesiastical exercises at this day , be not truly Christian , & that also as well those proper & peculiar fastings , as the petty prayers to certain Saints be not Christian I feare me much ( I say ) that in al these things regard is had of nought else , but that which appertayneth to our selues , whiles we be thus minded , that by meanes of these exercises , our sins are cleansed , & saluation obtained therby , & so Christian liberty is ouerthrowen the cause wherof procedeth from blind ignorance of the true Christian faith , full of al fréedome . Which grosse ignorance & suppression of liberty , very many blind & bussardly pastors doe earnestly maintaine , whilest they doe gréedily perswade , & vrge the people to such exercises , aduancing them aboue Moone and Stars , & glorifying them with their pardons , but of faith neuer vttering so much as one word . But I wold wish thée to be wel aduised , that if thou haue wil at any time to pray , to fast , Good aduice . or to found Churches ( as they tearme it ) to beware thou do not this to the end to procure to thy self any temporal or euerlasting commodity therwith : for in so doing , thou shalt be preiudiciall to thy faith , which only doth minister all things vnto thée , Only faith must be attended vnto . & therfore ought only be attended vnto , that it may be encreased , whether it be occupied in workes , or exercised with afflictions : but giue fréely without hope of requitall , whatsoeuer the giuest , that others may be reléeued , and grow in well doing through thée , and thy liberality , for this is the way to make thée a good and a true Christian man . For what shall auaile thée , thy goods , & thy works , whereof thou art endued with a surplus , ouer and besides those which do serue to the necessary chastisement of the body ? when as thou art sufficiently enriched for thy necessities , through the Faith , in the which God hath endued thée with all plentifull store .

Behold , by this rule it behooueth vs to poure out each vpon other , and to make common each vnto other the goods which we haue receiued of God , and that every man cloath himselfe with his neighbours estate , and so apply himselfe to his neighbours necessities , euen as if wee were in the like necessity our selues : A rule touching brotherly loue . out of Christs storehouse they ouerflowed , and from him slow daily vnto vs , who hath so tak●n our necessities vpon himselfe , and so performed all things for our sakes , as if himselfe had béene the same that wee be . They flow likewise from vs , vnto them who stand in need of them , in so much , that I am bound to poure out before God my faith , and my righteousnesse , to couer and entreat for the sinnes of my neighbour , the burthen of whose sinnes I must in mine owne person sustaine , and so trauell and bee afflicted in them , as if they were mine owne sinnes , for on this wise was Christ afflicted for our sakes , for this is the very true loue , this is the rule of a pure Christian loue , which is in them very naturall and pure indéed , in whom dwelleth a pure and sincere Faith indéed , whereupon , the Apostle in the first to the Corinthians , the thirtéenth Chapter , doth giue this singular prerogatiue to loue , That it seeketh not the things that are her owne .

And therefore we doe conclude , that a Christian man doth not liue in himselfe , but in Christ , 1 Cor. 13. A Christian man doth liue in himself , and in his neighbour and in his neighbour , or that to be a Christian man , is to dwell in Christ by Faith , and in his neighbour by loue .

Againe , a Christian man is raised vp aboue himselfe to Godward by Faith , and is throwne downe beneath himselfe , toward his neighbour by loue , dwelling alwayes neuerthelesse in God , and in the loue of God , according to the saying of Christ in the first of Iohn , Verily , verily , I say vnto you , from hencefoorth you shall see the heauens opened , and the Angels of God ascending and descending vpon the sonne of man . And thus farre sufficiently concerning Christian liberty , which is ( as you sée ) spirituall and true , making our hearts frée from all sinnes , from all lawes , and commandements ( as Paul witnesseth in his first Epistle to Timothy , the first Chapter , The Law was not made for the iust man ) which liberty doth as farre surmount all other outward and external liberties in excellencie , as the Heauens doth surpasse the Earth , which Christ grant vs to vnderstand , and enioy to our comfort , Amen .

In fine , to satisfie those persons , who can neuer heare any thing , be it neuer so well spoken , but that they will depraue it by euill conceiuing , somewhat must bee annexed , if that at the least they be able to conceiue the same . Against the liberty of the flesh . There be very many , who hearing the doctrine of this Christian liberty of Faith , will by and by take occasion thereof , to maintaine the liberty of the flesh , supposing forthwith that they may lawfully attempt all things , nor will expresse their liberty and Christianity in any one thing else , than in despising , and reprouing of Ceremonies , of mens traditions and constitutions , as though they ought for this cause to bée déemed Christians , because they doe not fast in the dayes appoynted for fasting , or because they eate flesh , whylest other doe abstaine from flesh , or because they doe not frequent Masses and Mattene , or other vsuall seruice in the Church , disdainefully scorning and scoffing at the ordinances of men , vtterly setting at naught all other things appertaining to Christian Religion . Against whom , Against the confidence in workes . there is another sort that doe with tooth and nayle bend their force , which contrariwise , doe endeauour to attayne saluation , by the onely obseruation and reuerence of Ceremonies , as though they should for this cause be saued , because they fast on the fasting dayes , or abstaine from flesh , or inure themselues to certaine prayers , excessiuely vaunting the traditions of the Church , and of the fathers , yet otherwise not estéeming the things that are proper and peculiar to our Christian Faith , worth a rush , both which sorts of people are surely altogether much blame-worthy for as much , as passing ouer matters of great importance , and carelesly neglecting the things necessarily belonging to saluation , they turmoyle themselues in so great outrage about those trifling toyes , being altogether vnnecessary and vnprofitable .

How much more soundly doth Paul teach to kéepe the midde way , condemning both those by pathes , saying , He that eateth , l●t him not despise him that eateth not : and he that eateth not , let him not iudge him that eateth . Héere you sée , that such as do neglect , and condemne the ceremonies , not of deuotion , but of mere contempt , bee accompted blame-worthy , whereas the Apostle teacheth them not to despise , for knowledge doth cause to swell , and to be puft vp . Againe , he exhorteth the obstinate , that they iudge not others , for neither of them doth obserue charity , edifying one another , wherefore in this perplexity , councell must bee sought out of Scripture , which doth teach vs , not to decline on the right , nor on the left hand , but to ensue the right iudgements of the Lord , quickning the hearts : for as no man is righteous , because hée humbleth himselfe , and is addicted to works , and rites of ceremonies , so neither shall any man hee accompted for this only cause righteous , because he doth omit and contemne them .

For wee bée not freed through our Faith in Christ from workes , but from the opinions of workes , that is to say , from the foolish presumption conceiued of Iustification , purchased by meanes of workes : for Faith doth redéeme our consciences , 〈◊〉 ●●●erly kéepe and preserue the 〈◊〉 , wherby we attaine this knowledge , that righteousnesse consisteth not in workes , albeit workes neither can , nor ought to bee neglected As wee cannot liue to this world without food and sustenance , nor without the generall preseruation of this mortall body , yet is not our righteousnesse selled in these , but in Faith , for the which , the other things notwithstanding may not bee despised , and vtterly shaken off . So in this world , wée bée fast chayned to the necessary preseruation of the life of this body , yet are wée not thereby made righteous , My kingdome ( saith Christ ) is not from hence , nor of this World , but hee said not , my kingdome is not héere , nor in this world . Likewise Paul , Albeit wee walke in the flesh , yet our warfare is not according to the flesh . Gal. 1. And in the first to the Galathians , Whereas I doe liue in the flesh , I liue in the faith of the sonne of God . Euen so in this that we worke that we liue , and that we are exercised in workes and ceremonies , the necessity of this present life , How we ought to deale with the obstinate . and the carefull regard of gouerning our bodies , doth exact it of vs , yet are wee neuer a deale righteous by them , but in the Faith of the Sonne of God . Therefore , a Christian man must kéepe his course in the midde way , and must passe away from those two sorts of people , for either hee shall méet with those peruerse frowardes , being indurate with these Ceremonies , which , like deafe Serpents , Aspides : will not hearken vnto the liberty of the truth , but magnifie their Ceremonies , command and enforce the obseruation of them without Faith , as necessities of Iustification , such as the Iewes were in times past vnwilling to come to knowledge thereby , to walke aright . Such behooueth vs to resist , to impugne them , and to offend them stoutly , lest by this their wicked opinion , they draw together with themselues many , into their false illusions . In the presence of such it is conuenient to eat flesh , to breake fasting dayes , and for the maintenance of our liberty in faith , to do other like things , which they reckon in place of most gréeuous sinnes . And in this manner must wee speake of them , Let them alone , they bee blinde themselues , and blinde guides of the blinde , for in this respect Paul would not suffer Titus to receiue Circumcision , though they stiffely vrged hereunto . So did Christ also defend his Apostles , when as they pluckt the eares of corne on the Sabboth day , and many such like .

The simple . On the other side , we shal méet with the simple , vnlearned , ignorant , and weake in Faith ( as Paul calleth them ) whose capacities are not yet able to comprehend this libertie of Faith , though they haue a will thereunto . Such must be borne withall , lest they be offended : and their weaknesse must be fauoured , vntill they may be more fully instructed . For whereas those persons do not obserue such ceremonies of any grounded malice , nor are wilfully obstinate in iudgement , but conceiue of them according to the imbecility of their Faith onely , fastings , abstinence from choice meates , and such other ceremonies , which they doe suppose to be necessary , must be obserued for auoyding offence in them . For this doth Charitie exact of vs , which hurteth no man but helpes vs . For such continue not weaklings through their owne default , but through the negligence of their pastors , which with their cramps and grapling yrons of traditions , haue intangled euil handled , and deadly wounded them , who otherwise ought to haue béene deliuered , made whole , and reuiued with the doctrine of Faith and Christian Liberty . The same doth the Apostle teach in the fourteenth Chapter to the Rom. If my meate doe offend my brother , Rom. 4. I will not eate flesh for euer . And againe , I know that in Christ there is nothing defiled , but vnto him that thinketh it to bee defiled , but it is euill to the man that eateth to the offence of his brother .

Therefore , Against the lawes and law-makers . although wee must stoutly withstand those teachers of Traditions , and sharpely inueigh against the constitutions of Bishops , wherewith they ouerrunne the people of God , yet regard must be had of the timorous weaklings , whom those cruell bloudsuckers , doe cruelly detaine captiue with those traditions , vntill they be set at liberty . On this wise encounter manfully against the Wolues , but for the Shéepe , and not against the Shéepe also , which thou shalt the better do , if thou bend thy force earnestly against those Lawes and Lawmakers , and yet withall thy selfe obserue them in the sight of the weake , lest they become offended through thée , vntill themselues may know that Tyranny , and vnderstand their owne liberties . And if thou wilt enioy thine owne liberty , vse it to thy selfe in secret ( as Paul teacheth thée in the fourtéenth to the Rom. ) Keep thou the Faith which thou hast vnto thy selfe before God , Rom. 14. but beware that thou vse it not before the weake . Againe , before Tirants and obstinate frowards , vse the same in despight of them , yea , and that most manfully and constantly : That they also may vnderstand their owne wickednesse , and their Lawes to be nothing auaileable to righteousnesse , as also that they had no authority to make such lawes .

For as much therefore , To the yong in yeares . as the society of this present life cannot be maintained in due order without ceremonies & workes : Yea rather , forasmuch as the raging and rude age of yong persons hath néede to be restrained and bridled with such raines , as it were with a Snaffle , and that euery man ought to chastise his own body : with the same exercises , it behoueth therefore the Minister of Christ to be prudent and faithfull , that hee may so instruct and guide Christs flocke in all these things , that their Conscience and Faith may not be offended , and to be circumspect , that no vnsauorie opinion , nor bitter smatch of loathsomnesse may take roote in them , by meanes whereof , many may be infected , ( wherof Paul did forewarne the Hebrues ) that is to say , lest loosing their faith vtterly , they beginne to be defiled with vaine presumption of workes , as though they were to bee saued by workes , which is a spéedy contagion , and doth pierce déeply into many , vnlesse faith bee busily and seriously enforced withall , but the disease is vnauoydable , where faith being put vp to silence , onely traditions of men taught to bee retayned , as hath béene hitherto through the pestiferous , detestable , & soule-slaying traditions of our Prelates , and vagarant opinions of our Diuines , haling infinite soules to the Deuill , with these intricate fetters , which by plaine demonstration doth denounce very Antechrist himselfe .

Danger in the ceremonies . To conclude , such as is pouerty in abundance , painfulnesse in authority , humblenesse in honour , abstinence in feasting , chastity in valliance , euen so righteousnesse of faith is dangerously beset being ioined with ceremonies : May a man carry fire in his bosome ( saith Salomon ) and not burne his garments ? And yet as in riches , in authority , in honours , in dalliance , in banquetings , so must we be conuersant in ceremonies , that is to say , in dangers : yea rather as it is néedfull for yong boyes to be nursed and cherished in the laps and armes of maydens , lest they perish , in whom being growne to riper yeares , were no small perill of safety to frequent the company of maydens : Euen so is it requisite to lock vp the ranging yéeres of licencious youth within the Cloysters , yea , within iron clossets of such ceremonies and exercises , whereas they may bee restrained and abide correction , lest their insolent courage draw them headlong into wickednesse . Which ceremonies do neuertheles procure death vnto them , if they perseuere in opinion to bee iustifiable by them , whereas they ought rather to bee instructed , that they were clogged with such restraint , not for any such cause as to bee made righteous , or to merit much thereby , but to the end , they should not rush wilfully into vices , and so bee the more tractable trained to the righteousnesse of faith : which they would in no wise endure through the outrage of their youth , vnlesse the same had béene tamed and brought low .

Of what estimation ceremonies be . Which doth argue , that ceremonies ought not to be of any other price and estimation in the life of a true Christian man , than as amongst Carpenters and Artificers , certaine old postes , logges , or platformes , are framed to direct & raise vp buildings by : which bee not made to the end they should serue and remaine to any speciall vse , but because without such by-helpes , buildings and workes cannot easily bee raysed , for when the work or building is finished , those deuises are laid aside .

So that here you sée , that ceremonies are not vtterly abrogated , but rather earnestly required , but the vaine perswasion and presumption of them is contemned , because no man accompteth them to be a true and permanent building . If any man would bee so notably senselesse , as to regard nothing else in his whole life , but to direct those preparatiues , with all honour , with all diligence , with all continuance , and would neuer bende his cogitations to the very building it selfe , stroking , smoothing , and vaunting himselfe in these preparatiues , and vaine rotten proppes , would not all men lament his madnesse , and thinke within themselues , that whiles he employed this cost to no purpose , he might haue builded some matter of better substance ? So now we do neither abandon ceremonies , nor works , but rather doe allow them , neuerthelesse we doe vtterly abhorre the vaine opinion conceiued of them , lest that any man perswade himselfe , that to obserue them is the true righteousnesse , as Hypocrites doe , which doe abuse and mispend their whole life in these exercises , & neuer reach vnto the substance , in respect whereof they are practized , or as the Apostle speaketh : Alwayes learning , and neuer comming to the knowledge of the Truth : For they séeme as though they had a will to build , and alwayes prepare themselues thereunto , and yet they neuer build , persisting alwaies in the glittering shadow of godlinesse , but neuer attaine to the power and substance thereof .

Against them that be notably suspitious . Yet do they wonderfully flatter themselues in these exercises , presuming also arrogantly to iudge all others , whom they sée not glittering in the like brauery of workes , whereas they might otherwise bee able to atchieue matters of greater importance , to the singular comfort of themselues and others , with this vainely imployed ostentation , and abuse of Gods gifts , if they were indued with a right and true faith . But whereas the nature of man and reason ( as they tearme it ) naturall , is naturally inclined to superstition , and pursuing all Lawes and works , is proue of herselfe to fall into vaine presumption of obtaining iustification through them : adde moreouer herevnto , because it is accustomed and inured to conceiue so highly of the same workes , through the vsuall admiration of all earthly law-makers , it is not possible surely of her owne strength , to cleare it selfe from this seruile bondage of workes , and to bend her force to know the liberty of faith .

Therefore it is requisite , From whence the law of wisdome doth proceede . that we flée to prayer , that the Lord would vouchsafe to draw vs and make vs instructed vnto GOD , that is to say , apt Schollers for God , and that himselfe will vouchsafe to write his Law in our hearts ( as hee hath promised ) otherwise we doe all come to confusion . For except he doe engraffe in our soules this maruellous Wisdome hidden in a mystery , Nature cannot choose but condemne it , and adiudge it for an Heretique , because shée is offended 〈◊〉 , and appeareth foolish in her eyes . Euen as we saw to haue hapned in times past to the Prophets of GOD and the Apostles , and euen as the wicked blinde Prelates , and their false flatterers doe now vnto mee , and others like vnto mée , vnto whom , and to vs also , GOD bee mercifull , and shew the light of his countenance vpon vs , that wee may know his way vpon the earth , and his sauing health amongst all generations . Who be blessed for euer and euer .

Amen . FINIS .