Sermon XX
CONCERNING THEM THAT ARE UNDER THE LAW, AND THEM
THAT ARE UNDER GRACE
Galatians 4:1–7. Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all, &c.
THIS text toucheth the very pith of St. Paul's chief doctrine, the cause why it is well understood of so few, is not, for that it is so obscure and hard, but because there is almost no knowledge of faith left in the world, without which it cannot be that one should rightly understand St. Paul, who everywhere treateth of faith with such force of the spirit as he is able; I must therefore speak somewhat, that this text may be made plain, and that I may more conveniently bring light unto it in expounding it, I will speak a few words in manner of a preface. First, therefore, we must understand that that treatise, wherein is treated of good works, doth far differ from that wherein is treated of justification, as there is very great difference between the substance and the working, between a man and his work. Now justification is of man, and not of works; for man is either justified and saved, or judged and condemned, and not works. Neither is it in controversy among the godly, that man is justified by no work, but righteousness must come unto him from some otherwhere than from his own works; for Moses writeth of Abel after this sort: "The Lord had respect unto Abel, and to his oblation." First, he had respect to Abel himself, then to his oblation, because that Abel was first counted righteous, entire, acceptable unto God, and then for his sake, his oblation also was allowed, and not he because of his
oblation. Again, God had no respect to Cain; and therefore neither to his oblation, where again thou seest, that regard is had first of the worker, then of the work. Of this place it is very plainly gathered, that no work can be allowed of God, whereas he which worketh that work was not first acceptable to him; and again, that no work is disallowed of him, unless the author thereof be disallowed before.
I think that these things will be sufficient concerning this matter in this place, of which it is easy to understand that there are two sorts of works: some going before justification, and some following it, and that these last are good works indeed, but that those others do only appear to be good. Hereof cometh such disagreement between God and those counterfeit holy ones, for this cause Nature and Reason rise and rage against the Holy Ghost; this is that whereof almost all the whole Scripture treateth. The Lord in his word defineth, that all works that go before justification are evil, and of no importance, and requireth that man himself before all things be justified. And he pronounceth all men, which are yet unregenerate, and have not changed that nature, which they received of their parents, with the new creature of Christ, to be unrighteous and wicked, according to that saying, Psalm 116, "All men are liars," that is, unable to perform their duty, and to do those things which by right they ought. And Gen. 6:5, "And that every imagination of the thoughts of his heart was only evil continually," whereby undoubtedly it cometh to pass, that he is able to do nothing that is good, which hath the fountain of actions, that is his heart, corrupted; and if he do many works which in outward show seem good, they are no better than the oblation of Cain. Against this cometh forth Reason, our reverend mistress, seeming to herself marvellously wise, yet indeed is unwise and blind, and is not ashamed to gainsay her God, and to reprove him of lying, she being furnished with her follies and very flimsy armour, to wit the light of nature, free-will, the strength of nature, also with the books of the heathen, and with the doctrines of men. She dareth with her evil sounding strings make a noise against God, that the works of a man even not yet justified are good works, and not works like unto Cain's, (which God pronounceth,) yea, and so good, that he that
worketh them is justified by them, for so Aristotle hath taught, that he that worketh well is made good. Unto this saying she leaneth and sticketh unmoveably, and wresteth the scripture clean contrary, contending that God will have respect first to the works, then to the worker; such very devilish doctrine beareth the sway now every where in schools, colleges, and monasteries, wherein no other saints than Cain was, have rule and authority. Now of this error another immediately springeth; they which attribute so much to works and do not accordingly esteem the worker and sound justification, go so far, that they ascribe all merit and sovereign righteousness to works done before justification, making almost no account of faith, alleging that which James saith, "that without works it is dead: which sentence of the apostle, when they little understand, they attribute almost nothing to faith, they always stick to works, whereby they think they do merit exceedingly of God, and are persuaded that for their works' sake they shall obtain the favour of God, and by this means do they continually disagree with God, showing themselves to be the right posterity of Cain. God hath respect unto man, these to the works of man; God alloweth the works for his sake that worketh, these require that for the works' sake the worker may be crowned.
Now God goeth not from his sentence, as it is meet and just, and these will seem nothing less than to err in any respect; they will not have their good works contemned, reason to be nothing esteemed, free-will to be counted ineffectual, or surely, if thou dost here strive against them, they begin to be angry with God, and count it a small matter to kill their brother Abel. But here perhaps thou wilt say, What is needful to be done? By what means shall I first of all become righteous and acceptable to God? How shall I attain to this perfect justification? The gospel answereth, preaching that it is necessary that thou hear Christ, and repose thyself wholly in him, denying thyself, and distrusting all thine own strength; by this means thou shalt be changed from Cain to Abel, and being thyself acceptable shalt offer acceptable gifts to the Lord. This faith, as it is preached unto thee for no merits of thine own, so is it given unto thee for no deserving of thine, but of mere grace; and this faith justifieth thee,
thou being endued therewith, the Lord remitteth all thy sins, and that by the contemplation of Christ his Son, in whom this faith believeth and trusteth. Moreover he giveth unto such a faith, his Spirit, which doth thoroughly change a man and make him new, so that now he hath other reason, and another will than before, namely, that which is ready unto good; such an one worketh nothing but good works, neither can it be but good, which he being good before shall do, whereof I have spoken somewhat before.
Wherefore nothing else is required unto justification, than to hear Jesus Christ our Saviour, and to believe in him, howbeit neither of these is the work of nature, but only of grace; he therefore that goeth about to attain hereunto by works, shutteth the way to the gospel, to faith, grace, Christ, God, and all things that help unto salvation. Again, unto good works there is need only of justification, which he that hath attained, doth work only good works, and beside such an one, none. Hereof it sufficiently appeareth, that the beginning, the things following, and the order of man's salvation, are after this sort: First of all is required, that thou hear the word of God; next that thou believe, then that thou do work, and so at the last become saved and happy. He which changeth this order, without doubt is not of God. Paul also describeth this order, saying, Rom. 10:13, "Whosoever shall call upon the name of the Lord, shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?" Therefore Christ teacheth us to pray the Lord of the harvest, that he would send forth labourers into his harvest, that is, sincere preachers. When we hear these preach the true words of God, we may believe, which faith justifieth a man, and maketh him godly indeed, and he now calleth upon God in the spirit of the sons, and worketh nothing but that which is good, and thus becometh a man saved; which is no other thing, than if I say, "He that believeth shall be saved." Again, he that worketh without faith is condemned, as Christ saith: He that doth not believe shall be condemned, from which no works shall deliver him.
Confer now herewith those things which are wont commonly to be spoken of, honesty and righteousness. Are they not wont thus to say? I will endeavour, that I may yet become honest. It is meet surely that we study to lead an honest life and to do good works: Well, admit this to be so; but if one then ask them how we may apply ourselves unto honesty, and by what means we may attain unto it? they answer, That we must fast, pray, frequent temples, avoid sins, &c. Hereupon one becometh a Chartreuse monk, another chooseth some other order of monks, another is consecrated a priest; some torment their flesh by wearing of hair cloths, others scourge their bodies with whips, others afflict themselves after other sorts. But these are even of Cain's brood, and their works are no whit better than the works of Cain; for the man himself continueth the same that he was before, ungodly, and without all justification, there is a certain change made only of outward works, of apparel, of places, &c. Neither are these any other than very apes of saints, for they do preposterously imitate the manner and work of saints, whenas they think themselves nothing less than saints, they scarce think of faith, they presume only of such works as seem good unto themselves, thinking by them to come unto heaven. Of whom Christ said, "Enter ye in at the straight gate; for I say unto you, many seek to enter in at it, and cannot." Why is this? Because they know not what this narrow gate is; for it is faith which doth altogether annihilate or make a man nothing in his own eyes, and requireth that he put no trust in any of his own works, but that he lean only to the grace of God, and be prepared for it to leave and suffer all things.
But those holy ones of Cain's brood think their good works to be the narrow gate, and are not therefore extenuated or made less, whereby they might enter; they do not leave confidence in their works, but gather them together in great cowls, they hang them about them, and so go about to enter in, being burthened, and as it were swollen big, which is as possible for them, as for a camel with his bunched back to go through the eye of a needle. When thou shalt begin to preach unto these of faith, they laugh and hiss at thee: Dost thou count us, say they, for Turks and Heathens, whom it behoveth now first to learn
faith? Is there such a company of priests, monks and nuns, and is not faith known? Who knoweth not what he ought to believe? Even manifest sinners know that. And being after this sort animated and stirred up, they think that they be abundantly endued with faith, and that the rest is now to be finished, and made perfect by works; whereupon they make a small and slender account of faith, as I have said, because they be ignorant both what faith is, and that it alone doth justify.
They call it faith; when they believe those things which they have heard of Christ, which kind of faith the devils also have, and yet are nothing therefore justified; but this deserveth to be called rather an opinion of men than faith; for as we do oftentimes admonish, it is not sufficient that thou mayest worthily be called a Christian, to believe those things to be true, which are preached of Christ; which kind of faith they of Cain's brood also have. But thou must also nothing doubt, that thou art of the number of them unto whom all those benefits of Christ are given and exhibited; which he that believeth, must plainly confess that he is holy, godly, righteous, the son of God, and certain of salvation, and that by no merit of his own, but by the only mercy of God poured forth upon him for Christ's sake; which he believeth to be so rich and plentiful, as it is indeed, that although he be as it were drowned in sins, he is notwithstanding thereby made holy, and the son of God. Wherefore if he should any thing doubt, he should procure exceeding ignominy and reproach to baptism which he hath received, and to the Lord's supper, and also reprove the word and grace of God of falsehood; wherefore take heed that thou nothing doubt, that thou art the son of God, and therefore righteous by his grace, let all fear and care be here away. Howbeit thou must fear and tremble, that thou mayest persevere such an one unto the end: Thou must not, being in this case, be careful that thou mayest become righteous and saved, but that thou mayest persevere and continue; neither must thou do this, as though it consisted in thine own strength, for all thy righteousness and salvation is only of grace, whereunto only thou must trust: but when thou knowest that it is of grace alone, and that thy faith is also the gift of God, thou shalt for
good cause live in fear and care, lest that any temptation do violently move thee from this faith.
Hereunto pertaineth that which is written in the 9th chap. of Ecclesiastes, ver. 1, "The righteous, and the wise, and their works are in the hand of God; no man knoweth either love, or hatred, by all that is before them. All things come alike to all," &c. For the present time every one by faith is certain of our salvation, but constantly to stand and persevere as it is the gift of the Lord, and not in our own strength, so ought we always to have care and fear thereof. When they of Cain's brood hear faith to be treated of after this sort, they cannot sufficiently marvel at our madness, as it seems unto them. God turn this way from me say they that I should confirm myself holy and godly, far be this arrogancy and rashness from me; I am many ways a miserable sinner, I should be mad, if I should arrogate holiness unto myself. And thus they mock at true faith, and count such doctrine as this for execrable error, and go about with might and main to extinguish the gospel. These are they that deny the faith of Christ, and persecute it in the whole world, of whom Paul speaketh, 1 Tim. 4:1, "In the latter times some shall depart from the faith," &c. For we see it brought to pass by the means of these, that true faith lieth every where oppressed, is not only not preached, but also commonly disallowed and condemned, with all them that either teach or profess it. The pope, bishops, colleges, monasteries, and universities, have now about five hundred years persecuted it with one mind and consent; yea, and that marvellous and stiffly obstinately, and have done no other thing unto the world, but every where as much as they were able driven many unto hell; which truly both hath been and is the last and most hurtful persecution of Antichrist. The Lord at the last bring it to an end. If any object against the admiration, or rather mad senselessness of these men, that we do nothing but that that is meet, if we count ourselves even holy, trusting to the goodness of God justifying us, seeing that David prayed thus: "Preserve my soul, for I am holy," Psalm 86:2. And for that Paul saith, "The Spirit of God beareth witness with our spirit, that we are the sons of God." They answer that the Prophet and
Apostle would not teach us in these words, or give an example, which we should follow, but that they being particularly and specially enlightened, received such revelation of themselves, that they were holy.
And after this sort they misinterpret and wrest whatsoever place of scripture affirmeth that we are holy, saying that such doctrines are not written for us, but that they are rather peculiar miracles and prerogatives as they call them, which do not belong to all; which forged imagination we account of, as having come from their sick brain, who, when as they themselves void of faith, and savour nothing of the Spirit, think and contend that there be none which have found faith and the Spirit, whereby surely they believe themselves to be thorns and thistles, not Christians, but rather enemies and destroyers of Christians, and persecutors of the Christian faith. Again, they are of this belief, that they shall be righteous and holy by their own works, and that because of them God will give unto them salvation and eternal blessedness.
But here see the madness of men: in their opinion and judgment it is a Christian thing to think that we should be righteous and saved because of our works, and to believe that these things are given by the grace of God, they condemn as heretical. They attribute that to their own works, which they attribute not to the grace of God; they affirm that they do save us, and not this; they trust to works, they cannot trust to God's grace; which blindness worthily cometh unto them, inasmuch as they will not build upon the rock, let them build upon the sand, and so be drowned by their own means, that by their own works and satisfactions they may torment themselves even unto death, gratifying Satan herein, for that they will not rest upon the grace of God, and serve the Lord with a gentle and sweet service; for they that are endued with true faith and do rest upon the grace of the Lord, it is marvellous how they are in God by his goodness, of most quiet minds, and greatly rejoicing with holy joy; whereupon they do also with pleasure apply themselves to good works, not to such as these which Cain's brood do, as to feigned prayers, fasting, base and
filthy apparel, and such like trifles, but to true and right good works, whereby their neighbour is profited, and from whence no small commodity redoundeth unto men.
Moreover they are of most ready minds to suffer all things, inasmuch as they are certain that God doth favour them, and hath a care of them. These are right honest and profitable men, by whom both God is glorified, and men much profited; whenas those of Cain's brood serve to no use, either before God or before men, no, they are an unprofitable lump of earth; yea, not only unprofitable, but exceeding pernicious and hurtful also both to themselves and to others: for inasmuch as they are destitute of true faith, they cannot give unto God his due glory, nor do those good works which may truly profit their neighbour; for those works that they apply themselves unto, are their own inventions, consisting in gestures, apparel, places, times, meats, and such like trifles, whereby their neighbour can be helped neither in body, nor mind, nor in any thing else; for what can it profit me that thy crown is shaven very broad; that thou wearest a grey cowl; what profit bringeth it, that thou fastest to-day, and keepest holy day to-morrow; that thou abstainest from this meat, and eatest that; that thou remainest in this place; that thou readest and mumblest up daily so many words? Surely thou dost nothing else by these, but torment thyself to please Satan, and to be a pernicious and hurtful example to thy neighbour; for there is no christianity in thy life, being such thou believest not as it behoveth a Christian to believe, and therefore neither dost thou pray christianly. Thy fasting also is not true chastising of the body, but rashly taken upon thee instead of a good work. In fine, this thy service and study of religion is no other thing than, in time past among the Jews, was the religion of Moloch and Baal, in the honour of whom they did kill and burn even their own children. So pernicious and pestilent an example is this thy holiness, which seemeth so godly unto thee, which when it marvellously counterfeiteth a show of godliness, it draweth miserable men to the following thereof, and utterly extinguisheth true religion.
Here perhaps some godly man will think, if the matter be so, and our works do not save us, but only to hear Christ and believe in him, who is given unto us of the Father to be our righteousness and salvation, to what end then are so many precepts given unto us, and why doth God severely require that they be obeyed? The present text of the Apostle shall give unto us the solution of this question, and upon this fit occasion we will now enter into the exposition thereof. The Galatians being taught of Paul the faith of Christ, but afterwards seduced by false apostles, thought that the matter of our salvation must be finished and made perfect by the works of the law, and that faith only doth not suffice; these Paul calleth back again from works unto faith, with great diligence, and words marvellously effectual, plainly proving that the works of the law, which go before faith, do make us only servants, and be of no importance to godliness and salvation; but that faith doth make us the sons of God, and that from thence true good works do without constraint forthwith most plentifully flow. But here we must accustom ourselves to the words of the apostles. He calleth him a servant that is occupied in works without faith, whereof we have already treated at large; he calleth him a son, which is righteous and lively by faith alone, without works. The reason hereof is this: the servant, although he apply himself to good works, yet he doth it not with that mind with which a son doth, that is, with a mind that is free, willing, and certain, that the inheritance and all the good things of the Father are his; but doth it as he that is hired with a stipend in another man's house, who hopeth not that the inheritance shall come unto him. The works indeed of the son and the servant are alike, and almost all one according to the outward appearance, but their minds do differ exceeding much, and their hope is nothing like, even as Christ himself saith, "The servant abideth not in the house for ever: but the Son abideth ever," John 8:35. These of Cain's brood want the faith of sons, which they themselves confess, for they think it a most absurd thing, and wicked arrogancy, to affirm themselves to be the sons of God and holy, therefore as they believe, even so are they counted before God, they never become the sons of God, or holy, nevertheless they are exercised with the works of the law, and are well wearied,
wherefore they are and remain servants for ever. And they receive no other reward, but these temporal things, namely, quietness of life, abundance of goods, dignity, and honours, &c., which we see to be usual among the followers of the Popish religion, than whom there is none at this day that liveth more pleasantly, more wealthily, more gloriously, and honourably. But this is their reward, they are servants and not sons, wherefore in death they shall be thrust from all good things, neither shall any portion of the eternal inheritance come unto them, who in this present life would believe nothing thereof; so therefore it is that servants and sons are not much unlike in works, but in mind and faith they are most unlike.
Now the Apostle endeavoureth here to prove (which indeed is the very matter) that the law with all the works thereof doth make us no other than servants, if this faith in Christ, whereof we have spoken, be away; for that alone doth make us the sons of God. Neither the law nor nature can give it, only the gospel bringeth it, when it is heard with an holy silence of mind; it is the word of grace, which the Holy Ghost doth forthwith follow, as it is showed in very many places, and especially Acts 10, where we read, that the Holy Ghost did by and by fall on Cornelius and his family, hearing the preaching of Peter. Moreover the law was given for this, that we might learn by it, how void we are of grace, and how far from being of the mind of sons, yea, that we are plainly of a servile mind, for we being left to ourselves, can in no wise be free from the law, neither if we do any good thing, do it willingly, forasmuch as that faith of sons is wanting, wherewith he that is endued, knoweth assuredly, that the eternal inheritance shall come unto him, and is of his own accord inclined and bent, with a willing and ready spirit, to do those things that are good. Now these men do willingly confess that they are void of this faith, and if they would confess the truth indeed, they should also plainly confess, that they had far rather be without all law, and that they are against their wills subject thereunto; wherefore all things are amongst them constrained, and void of faith, and they are in very deed compelled to confess that by the law they cannot attain any further; which one thing they ought to learn by the law, and know,
that they are servants, and have nothing belonging to sons whereby they might be inflamed with desire to come from servitude to the state and condition of sons; and might take no account of their own things, as indeed they ought to do, that God of his grace might advance them unto another state by faith.
Now this were a sound understanding of the law, and the true use thereof, whereof this is the office, to reprove and convince men hereof; that they are servants and not sons, as many as follow the law without faith, and that they do exercise themselves therein plainly against their wills, and with no confidence of grace; for it causeth and maketh such to be offended at it, and learn by it how unprepared and unwilling they are to that which is good, inasmuch as they are void of faith, whereby it moveth them to seek help some other where, and not to presume of their own strength to satisfy it; for it requireth a ready will, and hearts of sons, which alone can satisfy it, it utterly refuseth servants, and them that are unwilling. But these of Cain's brood do not only of their own accord confess that they want this faith, which maketh the sons of God, but also they persecute it; they feel and know also full well how unwillingly they bear the law, and had rather be free from it, nevertheless, they think that they shall become righteous by these their unwilling and constrained works. They will continue servants, and will not be changed into sons, and yet they would enjoy the goods of a strange father. They do all things clean out of order, whereby the law they ought to learn, that they are servants, and unwilling to do that which is good, and therefore should by faith aspire to the state of sons, notwithstanding they go so far, that they seek to satisfy and fulfil it by their own works only; and thereby they do altogether hinder the end of the law, and strive against faith and grace, whereunto if they were not blind, the law would direct and drive them; and so they continue always a blind, blockish, and miserable people.
These things St. Paul teacheth, Rom. 3 and 7, and doth freely pronounce that no man is justified before God, by the works of the law, adding no other cause hereof than this, for that the knowledge of
sin only cometh by the law. If thou wilt know how this cometh to pass, consider well some one of Cain's brood, and thou shalt by and by see it verified. First, he worketh his works according to the law, with great grief and labour, and yet he therewith confesseth, that he is uncertain whether he be the Son of God, and holy; yea, he condemneth and curseth this faith, as the most pernicious arrogancy and error of all other, and will continue in his doubting, until he be made certain by his works. Here thou seest plainly, that such a man is not good or righteous, seeing that he wanteth this faith and belief that he is counted acceptable before God and his son, yea, he is an enemy to this faith, and therefore of righteousness also; wherefore neither can his works be counted good, although they pretend a fair show of fulfilling the law. And thus it is easy to understand that which St. Paul saith, that no man is justified before God by the works of the law; for the worker must be justified before God, before he worketh any good things, although before men, which esteem a man by outward things, and not by the mind, they are counted righteous which apply themselves to the doing of good works; for men judge the worker by the works, God judgeth works by the worker. Now, the first precept requireth, that we acknowledge and worship one God, that is, that we trust and rest in him alone, which indeed is the true faith, whereby we become the sons of God; but how easy is it by this precept to know, that sin is both in him of Cain's brood, and in thyself, inasmuch as both of you want such a faith, even by your own nature, which thou couldest not know but by means of this law. And this is that which St. Paul meaneth when he saith, "That by the law cometh the knowledge of sin." Now thou canst be delivered from this evil of infidelity, neither by thine own power, nor the power of the law, wherefore all thy works whereby thou goest about to satisfy the law, can be nothing but works of the law, of far less importance, than that they are able to justify thee before God; who counteth them wholly righteous, which truly believe in him, for that they only acknowledge him the true God, are his sons, and do truly fulfil the law. But if thou shouldst even kill thyself with works, yet is it so far off, that thy heart can obtain this faith thereby, that thy works are
even a hindrance that thou canst not know it, yea, they are a cause that thou dost persecute it.
Hereupon it is, that he that studieth to fulfil the law without faith, is afflicted for the devil's sake, and not for God's sake, and continueth a persecutor both of faith and of the law, until he come unto himself, and doth plainly cease to trust in himself and in his own works, doth give this glory to God, who justifieth the ungodly, acknowledgeth himself to be nothing, and fighteth for God's grace, whereof he doth now know, being taught by the law that he hath need. Then faith and grace come and fill him being empty, satisfy him being hungry, and by and by follow good works which are truly good: neither are they now the works of the law, but of the spirit, of faith and grace, and they are called in the scriptures the works of God, which he worketh in us; For whatsoever we do by our own power and strength, and is not wrought in us by his grace, without doubt it is a work of the law, and availeth nothing to justification, but is both evil and hated of God, because of the infidelity wherein it is done. Again, whatsoever he of Cain's brood worketh, he doth nothing from his heart, nothing freely, and with a willing mind, except he be as it were hired with some reward, or be commanded to do some such thing whereunto he ought otherwise to be ready of himself; even as an evil and unthrifty servant suffereth himself to be brought to no work, unless he be hired with a reward, or commanded, whereunto he ought otherwise to be willing of himself. Now how unpleasant is it to a man to have such servants; but they of Cain's brood be plainly such; they would do no good works at all, if they were not either compelled by the fear of hell, or allured by the hope of present good things; whereby again thou seest, that these have no mind to the law, they gape only for gain, or are moved with fear, whereby they bewray themselves that they do rather hate the law from their heart, and had rather that there were no law at all: wherefore it is plainly manifest, that they are not good, and consequently that neither their works be good: for how should evil men work good works? Moreover those their works, which in appearance and show seem to be good, are either wrested from them by fear, or are bought with promises.
An evil heart can do nothing that is good. But this naughtiness of the heart and unwillingness to do good, the law bewrayeth when it teacheth, that God doth not greatly esteem what the hand doth, but what the heart doth, which, seeing it hateth the law that is good, who will deny it to be most evil? Surely it is a sin to be against the law, which is very good. Thus therefore sin is known by the law, according as St. Paul teacheth, forasmuch as we learn thereby, how our affection is not set on that which is good, which ought to terrify us, and drive us to cease to trust to ourselves, and to long after the grace of God, whereby this naughtiness of the heart may be taken away, and our mind may become such, as is of itself ready to do good things, and loveth the law, which voluntarily, not for fear of any punishment, or respect of reward, but because it doth of its own accord like the law, and love righteousness, and worketh those things which are truly good; by this means only one is made of a servant a son, of a slave an heir; which mind and spirit thou shalt receive by no other means than by faith in Christ, as it is before spoken at large. Now let us come to treat of the text of St. Paul, verse 1, "The heir as long as he is a child, differeth nothing from a servant, though he be lord of all."
He propoundeth a similitude taken of the custom of men; for we see that children, unto whom their parents have left some substance, be brought up no otherwise than if they were servants, they are fed and clothed with their goods, but they are not permitted to do with them, nor use them according to their own mind, but are ruled with fear and discipline of manners, that so even in their own inheritance they live no otherwise than as servants; after the same sort is it also in spiritual things; God made unto the elect a covenant, when he promised that it should come to pass, that in the seed of Abraham, that is in Christ, all nations should be blessed, Gen. 22:18. That covenant was afterwards confirmed by the death of Christ, and revealed and published abroad by the preaching of the gospel; for the gospel is no other thing, than an open and general preaching of this grace, that in Christ blessing and grace is laid up for all men, which so many only shall receive as shall believe. Now before that this
covenant is truly opened and made manifest to men, the sons of God live after the manner of servants under the law, and are exercised with the works of the law, although they cannot be justified by them, inasmuch as they are servile and do nothing avail to justification, as it is said before; notwithstanding, because they are even then predestinate to life, when they are after the manner of servants held under the law, they are true heirs of heavenly good things, that is, of this blessing and grace of this covenant; although they as yet do not know or enjoy it, but are wearied with works no otherwise than others that are void of faith. So at this day thou mayest find not a few, which now having faith, as they are the sons of God, so do they also enjoy the grace of God in the liberty of sons, whenas a little before being drowned in works, they knew nothing at all of faith, being in all things like unto other hypocrites. Nevertheless, because they were before the foundation of the world appointed of God unto this faith and state of sons, they were even then the sons of God before, when they were as yet altogether ignorant of faith. There are some also which being, as yet, as it were, drowned in works, are like to servants and those of Cain's brood, who notwithstanding before God are sons and heirs, which shall be brought unto the faith of sons, leaving the state of servants, and shall embrace the liberty and right of sons, shall cease from the works of the law, and come unto the inheritance of justification, that, being justified by grace, they may work freely those things that be good, to the glory of God, and advantage of their neighbours; being far from all fear, to hope, as well of justification, as of all other good things; for they shall then have and possess it by the covenant of the Father confirmed by Christ, and revealed, published, and as it were delivered into their hands by the gospel, through the only grace and mercy of the Father.
This covenant, both Abraham and all the fathers, which were endued with true faith, had no otherwise than we have, although before Christ was glorified, this grace was not openly published and preached. They lived in like faith, and therefore they obtained also like good things. They had the same grace, blessing, and covenant with us, for there is one Father, and the same God of all. Thou seest
therefore that St. Paul, as almost in all other places, so here also doth treat much of faith, that we are not justified by our works, but by faith alone, whereby not certain good things by piece-meal, but all good things at once do come unto us, for there is no good thing, which this covenant of God doth not contain in it, it giveth and bringeth righteousness, salvation, and God himself; works cannot be done at once, but by faith the whole inheritance of God is together received. From thence also good works do come, though not meritorious, whereby thou mayest seek salvation, but which with a mind already possessing righteousness, thou must do with great pleasure to the profit of thy neighbours; for thou shalt now have need of nothing, being endued with faith, which bringeth all things, yea, surely more things than one dare wish, much less can deserve; wherefore it is no marvel if such work all things freely, and so do unto their neighbour, as they both believe and rejoice, that God of his goodness, and by the merit of Christ, hath doth unto them.
What reward shall they hope for which already have all things? the shadow whereof those most miserable ones of Cain's brood seek by their works, but they shall never find it; they follow it, but they shall never come unto it. Verse 2, "But is under tutors and governors, until the time appointed of the father." Tutors and governors are they which do bring up the heir, and so rule him, and order his goods, that neither he waste his inheritance by riotous living, neither his goodness otherwise perish or be consumed. They permit him not to use his goods at his own will or pleasure, but suffer him to enjoy them as they shall be needful and profitable unto him. First, whereas they keep him at home, and inform him with good manners, what do they else but prepare and instruct him, whereby he may most commodiously and long enjoy his inheritance? Again, the more straightly and severely they bring him up, so much greater desire they stir up and inflame in him to come to, and enjoy his inheritance. For as soon as he beginneth to be of any discretion and judgment, it cannot be but grievous unto him to live at the commandment and will of another. After the same sort standeth the case of the elect, which are brought up and instructed under the law, as under a
master, to the liberty of the sons. First, the law profiteth them in this, that by the fear of it, and the punishment which it threateneth, they are driven from sin, at the least from the outward work, lest that the liberty of sinning increase overmuch, and remove them from all religion of God, that hope of salvation being past, and God quite contemned, they should run headlong without all fear into all kinds of evil, as some desperate persons are wont to do. Again, the law is profitable to them in this, that by it they are brought unto knowledge of themselves, and learn how unwillingly they live under the law, and that they do no good at all, with a willing and ready mind, as it becometh sons, but with a servile and unwilling mind; whereby they may easily see what is the root of this evil, and what is especially needful unto salvation, to wit, a new and a willing spirit to that which is good; which surely neither the law, nor the works of the law, are able to give; yea, the longer and the more that they apply themselves unto them, so much more unwilling shall they find themselves, and with so much more grief to work those things that are good. Hereupon now they learn that they do not satisfy the law, although outwardly they live according to the prescript rule thereof; for as they do pretend to obey it in work, so in mind they do hate it; wherefore in mind also they remain sinners, although they pretend themselves righteous by works, that is, they are like unto those of Cain's brood, and to hypocrites, whose hand, indeed, is compelled to do good, but they have a heart, which, as it is an enemy to the law, so doth it verily consent unto sins, and is miserably subject unto them. To know this concerning themselves is not the lowest degree to salvation.
Hereof also we may see how fitly St. Paul calleth such constrained works the works of the law; for they flow not from a ready and willing heart, but are enforced by the law, the heart declining another way. Howbeit, the law doth not require works alone, but much rather the heart itself, that we might say, not only the works, but rather the heart of the law; not only the hands of the law, but rather the mind, will, and all the strength of the law. Whereupon it is said in the first Psalm, of the blessed man, "But his delight is in the law of the Lord, and on his law doth he meditate day and night." Such a mind the law
requireth indeed, but it giveth it not, neither can it give it of its own nature, whereby it cometh to pass that, while the law continueth to exact it of a man, and to condemn him as long as he hath not such a mind, as disobedient to God, he is in anguish on every side, his conscience is grievously terrified, and without all counsel and help. Then, indeed, he is most ready for grace, and this is that time appointed of the Father, when his servitude shall end, and he should enter into the state of the sons. For being thus in distress and terrified, seeing that by no other means he can avoid the condemnation of the law, he turneth himself wholly to pray to the Father for grace, he acknowledgeth his frailty, he confesseth his sins, he ceaseth to trust in works, and doth altogether, as it is meet, humble himself, perceiving now full well that between him and a manifest sinner there is no difference at all but of works, that he hath a wicked heart, even as any other sinner hath; yea, it may be that such hypocrites do far more hate the law in the heart than those infamous sinners which are even as it were drowned in sin. For while these are even wearied with the works of sins, and do try the filthiness of them, it oftentimes cometh to pass that they do, in some part, loathe and detest them, whenas those righteous ones do always think those things that they have not tried to be more sweet; neither can they believe that there is so much gall in sins, whereof they are by nature inflamed with such a desire, and, therefore, as they do more earnestly love sin, so, consequently, they do much worse hate the law, which as a certain school-master, is always against their desire.
Moreover, forasmuch as the condition of man's nature is such, that it is able to give to the law, works only, and not the heart, who doth not see how greatly it is contemned of us? An unequal division truly to dedicate the heart, which doth incomparably excel all other things, to sin, and the brutish hand to the law, which is nothing else but to offer chaff to the law, and the wheat to sin, the shell to God, and the kernel to Satan! So it cometh to pass which is in the gospel, that the wickednesses of him, which is in thy judgment a desperate sinner, are counted as a mote; and thine, which so playest the hypocrite, are
counted as a beam. If this evil be added hereunto, that such hypocrites do not see a beam in their own eye, but, being blinded, do persevere in their accustomed works, not marking this their inward abomination of the heart; they by and by burst forth to judge and condemn others; they despise sinners, as he did in the gospel; they think themselves not like unto them; they are not as other men are; they think themselves alone godly and righteous; whose ungodliness if one reprove, and as it is meet, bewray, they by and by are in a rage and fury, and stick not to kill innocent Abel, and to persecute all those that follow the truth; and they will seem to do that to defend good works, and to obtain righteousness; neither do they promise to themselves a small reward for this, inasmuch as they do, as they say, persecute heretics, blasphemers, them which be seduced and do seduce with mischievous error, which labour to seduce and pluck even them from good works. Here thou mayest see that that showeth itself, whatsoever the scriptures attribute to these men, being surely most pestilent spirits, to wit, that they are a generation of vipers and serpents. They are no other but Cain's brood, and so they do continue; servants they are, and servants they do remain.
But they whom God hath chosen Abels and sons, do learn by the law how unwilling a heart they have unto the law, they fall from their arrogance, and are by this knowledge of themselves, which the law bringeth, brought even unto nothing in their own eyes. Then by and by cometh the gospel, and lifteth them up, being humbled, whereby the Lord giveth his grace unto them, thus casting down themselves, and endueth them with faith. Hereby they receive that covenant of the eternal blessing, and the Holy Ghost, which reneweth their heart, that now it is delighted with the law, hateth sin, and is willing and ready to do those things that are good; and here now thou mayest see, not the works, but the heart of the law. And this is the very time appointed to be heir of the Father, when he must be no longer a servant but a son, and doth now begin to be led by a free spirit, being no more kept in subjection under tutors and governors, after the manner of a servant; which is even that that St. Paul teacheth in the words following, verse 3: "Even so we, when we were children, were
in bondage under the elements of the world." By the word elements, thou mayest understand here the first principles or law written, which are as it were the first exercises and instructions of holy learning, whereof it is spoken also, Heb. 5:12, "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God." And Colos. 2:8, "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world." Again, Gal. 4:9, 10, "How turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years." Here, as it were in contempt, he calleth the law elements; he addeth, also, impotent and beggarly, both because it is not able to perform that righteousness which it requireth, and also for that it maketh men indeed poor and impotent. For whereas it earnestly requireth a heart and mind given to godliness, and nature is not able to satisfy it herein, it plainly maketh man feel his poverty, and to acknowledge his infirmity, that that is by right required of him which he not only hath not, but also is not able to have. Hereunto pertaineth that which St. Paul hath left written, 2 Cor. 3:6, "For the letter killeth, but the Spirit giveth life."
Moreover, St. Paul calleth them the elements of the world, for all that observing of the law, which men not yet renewed by the Spirit do perform, doth consist in worldly things, to wit, in places, times, apparel, persons, vessels, and such like. But faith resteth in no worldly thing, but only in the grace, word, and mercy of God, neither doth it make a man righteous and safe by any outward thing, but only by the invisible and eternal grace of God; wherefore it counteth alike day, meats, persons, apparel, and all things of this world; for none of these by itself doth either further or hinder godliness and salvation, as it doth the righteousness of those of Cain's brood, which is as it were tied to those outward things. Faith therefore deserveth not to be called the elements of the world, by which we obtain the fulness of heavenly good things; and although it be occupied also in outward things, yet it is addicted to no outward thing, but doth freely, in all things, that which it seeth may be done to the glory of
God, and profit of our neighbour, always continuing free and the same, and yet is made all things to all men, that so the conversation thereof may want all peculiar respect and difference.
With those of Cain's brood it agreeth neither in name nor in anything; one of them eateth flesh, another abstaineth from it; one weareth black apparel, another white; one keepeth this day holy, another that; every one hath his elements, under which he is in bondage; all of them are addicted to the things of the world, which are frail, and perish. Wherefore they are no other but servants of the elements of the world, which they call holy orders, godly ordinances, and ways to go to heaven; against these St. Paul speaketh, Colos. 2:20–23, "Wherefore if ye be dead with Christ from the rudiments of the world; why, as though living in the world, are ye subject to ordinances? Touch not, taste not, handle not: Which all are to perish with the using, after the commandments and doctrines of men? Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh." By this and other places above mentioned, it is plain that all monasteries and colleges, whereby we measure the state of spiritual men, as we call them, do plainly disagree with the gospel and Christian liberty, and that, therefore, it is much more dangerous to live in these kinds of life, than among most profane men; for all their things are nothing but rudiments and ordinances of the world, consisting in the difference and use of apparel, place, times, and other present things; whereunto seeing they are so addicted, that they hope by them to attain righteousness and salvation, faith is made no account of amongst them, neither are they Christians but in name, wherefore all their life and holiness is mere sin, and most detestable hypocrisy. It is needful, therefore, that they that are occupied in such ordinances should, above all other men, most diligently look unto themselves, that they trust not to these ordinances, that they be not too much addicted unto them, but that they do persevere in a free faith, which is tied to none of these outward things, but resteth in the only grace of God; for the fair show of life and feigned holiness, which is in those ordinances, doth with a
marvellous and secret force withdraw from faith, more than those manifest and gross sins, whereof open sinners are guilty, and doth easily make men such as St. Paul here speaketh of, "When we were children, we were in bondage under the rudiments of the world," that is, when we were as yet ignorant of faith, and were exercised only with the works of the law, we did those outward works of the law, consisting in worldly things, but with an unwilling mind, and with no faith, hoping that by these rudiments of the world we should obtain salvation, wherefore we were no other than servants.
Now this false and servile opinion, faith alone taketh away, and teacheth us to trust unto, and rest upon the only grace of God, whereby at once is given freely that which is needful to work all things. For these works of the law, if that false opinion were away, were not ill of themselves. Verse 4, "But when the fulness of the time was come, God sent forth his Son made of a woman, made under the law." Verse 5, "To redeem them that were under the law, that we might receive the adoption of sons." After St. Paul had taught, that righteousness and faith cannot come to us by the law, neither can we deserve it by nature, he showeth him by whom we obtain true righteousness and faith, and which is the author of our justification. Now this could not come unto us without any price, for it cost a very great price, even the Son of God. The apostle therefore saith, "When the fulness of time was come," that is, when the time was ended; that time, I say, wherein it behoved us to live children and servants under the discipline of the law. Wherefore the master of sentences hath erred here, who interpreted the fulness of time, the time of grace, which began at the birth of Christ, plain contrary to the apostle, who whereas he hath written, the fulness of time, this man hath interpreted, the time of fulness; for Paul speaketh of the time which was appointed of the Father to the Son, wherein he should live under tutors. Now as this time was full come to the Jews and ended, when Christ came in the flesh, so is it daily fulfilled to others, when they come unto the knowledge of Christ, and do change the servitude of the law, with the faith of the sons. And this indeed is that coming, whereby alone we obtain the liberty of sons, without which that
corporal coming would avail nothing; for Christ even for this cause hath come unto us, that believing in him, we may be restored to true liberty, by which faith they of the ancient time also obtained the liberty of the spirit.
And so whereas he should come to the holy men of old time, he came even then, forasmuch as by faith they felt him to be their true Saviour and Deliverer, howbeit he is not yet come to our Jews, although he is gone away again in body long since, for they do not believe in him. All, from the beginning of the world to the end, must trust unto the coming of Christ, whereby alone servitude is changed into liberty, but yet by faith, either in Christ being to come, as it was before he was born, or in him being come, as it is now; wherefore as soon as thou beginnest to believe in Christ, he cometh unto thee a Deliverer and Saviour, and now the time of bondage is ended, that is, as the Apostle speaketh, the fulness thereof is come. This place surely is very copious, and containeth in it divers things most worthy to be known, so that I greatly fear, that it shall not be handled by us according to the worthiness thereof; for it teacheth that it is not sufficient to believe that Christ is come, but that we must also believe that he was sent of God, is the Son of God, and also very man, born of a virgin, who alone hath fulfilled the law, and that not for himself, but for us, that is, for our salvation's sake. Let us weigh and consider these things in order: First, it is sufficiently taught in the gospel of John, that Christ is the son of God, and was sent of God, which he that believeth not is in a most miserable case, as Christ himself pronounceth, John 8:24, "If ye believe not that I am he, ye shall die in your sins." And John 1:4, "In him was life, and the life was the light of men." For this cause the mind of man neither may nor ought to enjoy any other thing than that sovereign good, so that it should be satisfied with any other than with it whereof it was made, and which is the fountain of all good things; wherefore it is not the will of God that we should believe or repose our trust in any other thing, neither doth this honour belong to any other, and therefore God himself joined himself to man, being made man, that he might more forcibly allure men unto him, and stir them up to believe in him. No
good could come unto God hereby, but it was necessary for us that he should be made man, lest that we should believe in any other thing than in God alone; for if we should believe in Christ and not in God, as God should be deprived of his honour, so should we be deprived of life and salvation; for we must believe in one God, who is the very truth, and we without him can neither live nor obtain salvation.
Whereas therefore the Apostle saith, God sent forth his Son, it is thereby manifest that he was before he came, and was made man. Now if he be a son, he is more than a man or an angel, which, seeing they are the highest creature, surely he is also true God; for to be the Son of God is more than to be an angel, as it is elsewhere declared. Again, seeing that he is sent of God and is his Son, he must needs be another person; and so the Apostle teacheth here, that the Father and the Son are one God, and two Persons. Of the Holy Ghost it shall be spoken hereafter.
The second thing which ought here to be considered, is, that Christ is very man and the son of man. This Paul teacheth, when he saith made of a woman; for surely that that is made or born of a woman, is man; a woman by nature bringeth forth nothing but very man. Thus it is necessary that we believe, as the Lord himself declareth, John 6:53, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." But to eat and drink his flesh and blood, is nothing else but to believe that Christ took these upon him indeed, and did also yield them to death for our sake. This is that covenant which was promised to Abraham, "In thy seed shall all nations of the earth be blessed," Gen. 22:18. Christ is this seed, and therefore the true son of Abraham, his flesh and blood. Hereupon it appeareth that they prevail nothing, which make a proper way unto themselves to God, by their own works and godliness, and neglecting Christ strive to come directly unto God, as the Turks and Jews do.
This Christ alone is the Mediator, the blessed Seed, by whom thou must receive blessing, otherwise thou shalt continue for ever in malediction; this covenant of God shall not be violated because of
any. Thus Christ himself saith, John 6. "No man cometh to the Father but my me." The nature of God is otherwise higher than that we are able to attain unto it; wherefore he hath humbled himself unto us, and taken upon him that nature which is best known and most familiar unto us, viz. even our own. Here he looketh for us, here he will receive us: he that will seek him here, shall find; he that will ask here, shall be heard; here is the throne of grace and the true mercy-seat, from which none is driven or thrust, which with true faith resorteth unto it. They which do here neglect him, as though he were made man for nought, and in the mean season do without a Mediator pray unto God, who hath created heaven and earth, they shall pray indeed, but none shall help them; they shall cry, but none shall hear them. The third thing which is here set forth unto us to believe, is that Mary the mother of Jesus is a virgin; this Paul affirmeth, when he saith, that he was made of a woman, and not of a man, as others are wont. This is that one man, which was born only of a woman: he would not say, of a virgin, for that a virgin is not a name of nature, but a woman signifieth a sex and certain condition, whereunto it belongeth to be with child, and bring forth, that is, to do the parts of a mother. Seeing therefore that Mary was a mother indeed, she is rightly called a woman; for she brought forth fruit unto us, which belongeth to a mother, and not to a virgin, although she brought it forth alone, without the means of man, wherein she was declared both a singular virgin and woman. But because it is of greater importance to the Apostle and unto all us, that Mary is a woman, and thereby the mother of Christ, than that she is a virgin, for that is only an ornament unto her, but in that she was a woman, she brought forth him which was salvation unto all; for this cause, I say, the Apostle calleth her rather a woman than a virgin. Neither was it considered in choosing her, that she was a virgin, but that she was a woman; for that she being a virgin became a mother, the cause was, for that it behoved that Christ should be born without sin, and therefore without the commixion of man; for of the seed of a sinful man, nothing could be born but that which is defiled with sin; but it behoved that Christ should be that blessed seed, whose blessing should be poured forth upon all as the manner of the divine covenant
required. Whereupon it is gathered, that Christ could not be born of the seed of man, for that all men are by nature under the curse; for how should blessing be promised to come unto all by Christ, if all were not subject to the curse?
Forasmuch then as the covenant of God promised to Abraham, did require these two things, both that Christ should be the true son of Abraham, that is, his seed, his true flesh and blood, and that also he should be born pure from sin; this mean was invented, that he should of Mary, being very woman and the daughter of Abraham, be born very man, and the right offspring of Abraham; and that also he should be born without the commixion of man, a virgin being conceived with child by the only means of the Holy Ghost, that being full of blessing, he might derive the same unto all believers. So was the covenant of God fulfilled on either side; and it came to pass, that Christ became both the true seed of Abraham, and yet free from all contagion of Adam, and is also the author of eternal blessing to them that believe. Wherefore although Mary be holily to be reverenced by the name of virgin, yet by no comparison great reverence is due unto her than by the name of woman, for that her most holy members, inasmuch as she was a woman, were advanced unto this dignity, that they were as means toward the fulfilling of the holy covenant of God, and by them he was brought forth, which was to put away all curse from them that believe in him, that so he might be both the blessed Seed of Abraham, and the blessed Fruit of the womb of Mary. Unto which benefit the virginity only had not been sufficient, yea, it had been even unprofitable.
The fourth thing whereof the present place of the Apostle doth admonish us, is, that Christ hath satisfied the law for us which he also witnesseth of himself, Matt. 5:17, "I am not come to destroy, but to fulfil." This also the reason of the covenant requireth; for by this Seed of Abraham all men must be delivered from the curse, it is necessary that by it the law is fulfilled; for as men are by nature the children of wrath, and subject to the curse, so it must needs be accursed, whatsoever they do, for it is before proved at large, that he
which is evil himself, can work nothing that is good, likewise that we can do nothing that God will approve, unless we ourselves be approved of him before. And seeing that the law requireth the heart, which cannot be performed by them which are not as yet regenerate by the Spirit, it must needs be that all the sons of Adam are guilty of transgressing the law, and unless, whereas they themselves are not able, another, viz., Christ, should perform that which the law requireth, and so satisfy the law for them, they should altogether perish by the curse of the law. But when as Christ, going about to show that the heart is required of the law, did condemn the works which proceed not from a heart that is godly and consenting unto the law, he was accused of the Pharisees, that he was come to destroy the law. Because therefore he would take away this false opinion of himself, he said, "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil;" yea, and I will give a spirit unto them that be mine, which shall justify their heart by faith, and incline it unto true good works. The same is usual with Paul also, who, Rom. 3:21, when he had rejected the works of the law, and extolled faith, answering such an objection, saith, "Do we then make void the law through faith? God forbid: yea, we establish the law." For we teach, that the true fulfilling of the law is by Christ. The like also is wont to be objected to us, as though we did forbid good works, when we disallow monasteries with their works, and teach that they must first by faith become good and approved of God, whereby they may afterward do true good works, by which both their flesh may be chastised, and their neighbours edified. Here we must note moreover, that the law can be fulfilled by no man, but by him which being free from the law is no more under it; we must accustom ourselves also to the manner of Paul's speech, that we may know assuredly who is under the law, and who is not under the law. As many therefore as work good words, because the law hath so commanded, being brought thereunto either with fear of punishment, or hope of reward, are under the law, and are compelled to do good things and to be honest, being not brought hereunto of their own voluntary will. Wherefore the law hath dominion over them, whose servants and captives they are; now such are all men
that are not yet regenerate by Christ, which every one may easily learn with himself by experience, every man's own conscience showing it unto him. We all find ourselves so affected, that if no law did urge us, and both the fear of punishment and hope of reward were away, and it were plainly free for us to do what we list, we should do altogether those things that are evil, and omit the things that are good, especially either temptation moving us, or occasion provoking us; but now, forasmuch as the law stayeth us with the threatenings and promises thereof, we do oftentimes abstain from evil things, and do those things that are good; howbeit we do them not for the love of goodness, and hatred of evil, but only for fear of punishment, and respect of reward; wherefore being left wholly to ourselves, we are servants of the law, neither do we hear it any otherwise than servants do their hard and cruel master.