Sermon XX (continued, part 2)
But they that are not under the law, that is, are not so against their wills in subjection under the dominion thereof, they of their own accord do good works, and abstain from evil, being neither terrified with the threatenings of the law, nor allured with the promises thereof, but even for that they do of their voluntary will bear a love to honesty, and hate that which is dishonest, and are also from their heart delighted with the law of God, so that if there were no law made, notwithstanding they would desire to live no otherwise than the law commandeth; as, to shun those things that are evil, and apply themselves to honest studies and exercises.
They that are such are sons; whom not nature, but that only blessed seed of Abraham, that is, Christ, could make such, renewing by his grace and spirit the hearts of them that believe in him; wherefore not to be under the law, is not to be free from the law, that they may do those things that are contrary thereunto, and omit those things that are good, but it is to do good things, and abstain from wicked things, not through compulsion or necessity of the law, but by free love and with pleasure, even as if no law commanded them, and their own nature brought them hereunto, as indeed it doth, howbeit the new nature of the spirit, not that old nature of the flesh; for as there is
need of no law for the body, which may compel it to eat, to drink, to digest, to sleep, to go, to stand, to sit, and to do the other works of nature, for that it is ready to do them of its own nature, when the case so requireth, and when it is meet, without all respect either of reward or punishment, and may not unfitly be said, as concerning these things, not to be under a law, notwithstanding thereupon nothing less followeth than that it doth therefore abstain from such works, unto which indeed it so much the more applieth itself as they are less commanded, and are more natural unto it. After the same sort altogether doth the godly man behave himself concerning the works of godliness, he is carried to the doing of them by that his new nature of the spirit, although there were no law at all, and all both hope of reward and fear of punishment were away. This only is the true liberty of a Christian man, and the deliverance of him from the law, whereof Paul speaketh, 1 Tim. 1:9, "The law is not made for a righteous man." Which is as much as if he had said, a righteous man of his own accord doth good things, abstaineth from evil, having no regard either of reward or of punishment. The same thing also he meaneth by that saying, Rom. 6:15, "We are not under the law, but under grace?" That is, ye are sons, not servants. Ye live holily, being compelled or enforced with nothing, but of your free and of itself ready will. To the same effect pertaineth that saying also, Rom. 8:15, "Ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption." The law maketh a fearful, that is, a right servile and Cainish spirit, but grace giveth the free spirit of sons, like unto Abel's, by Christ the blessed seed of Abraham. Wherefore the 51st Psalm speaketh, "Uphold me with thy free spirit." Whereupon, in the 118th Psalm, Christian people are said to be of a free-will; moreover Christ hath so fulfilled the law, that he only of all mankind hath of his own accord satisfied it, being with nothing compelled or enforced thereunto, neither is any other able to do the same, unless he receive it of him, and by him. And therefore Paul saith here, "God sent forth his Son made of a woman, made under the law, to redeem them that were under the law."
The fifth thing therefore that Paul here commendeth unto us to be believed, is, that Christ for our sake was made under the law, that he might deliver us from the bondage of the law, and of unwilling servants make us free sons; whereupon he saith, "To redeem them that were under the law," that is, might deliver them from the law. Now he delivereth from the law by the means aforesaid, not by destroying or utterly abolishing the law, but by fulfilling it, and giving a free spirit, which shall do all things willingly, without any respect either of the threatenings or the promises of the law, no otherwise than if there were no law at all given, and is carried thereunto of his own nature. After which sort Adam and Eve were affected before they had sinned. But by what means is the spirit given, and liberty gotten? No otherwise than by faith, for he that truly believeth that Christ came for this cause, that he might deliver us from the law, and that he hath delivered him already, he, I say, hath indeed received the spirit of liberty, and doth verily obtain that which he believeth; for both faith and this spirit of sons come together. Whereupon Paul saith here, that Christ hath delivered us from the law, for this, that we might receive the adoption of sons; both which come unto us by faith. Thus therefore we have those five things, whereof St. Paul admonisheth us in this so plentiful and fruitful a place. But here riseth a question, forasmuch as to be under the law is to be subject to the law by compulsion, and to obey the law no otherwise than unwillingly, so that none of them which are under the law are able to satisfy the law. Why Paul saith, that Christ was made under the law, I answer, that the apostle maketh a very great difference between Christ, who was made under the law, and other men who are born under the law. For whereas he saith, that Christ was made under the law, he would signify, that Christ did put himself under the law of his own accord, and was with his will made subject unto it of the Father, whenas he might not have been under the law; but we were under the law, being the servants of the law by nature, and bearing the dominion thereof unwillingly, as Christ was willingly, not by nature, and against his will. Wherefore there is as great difference between, to be made under the law, and to be under the law by nature, as between these, to be subject to the law of free-
will, and to be subject to the law by servile constraint. It was free unto Christ to be under the law, or not to be under it, and he made himself subject to it of his own accord, that he might most diligently do all things that the law requireth; but we were under the law, even against our will.
Thou mayest see a resemblance hereof in Peter, and the angel which came into the prison to Peter, to deliver him. Both of them were then in the prison, but Peter was there being cast into it of Herod, not of his own accord, wherein he was also to abide, for he could not go forth when he would, but the angel went into the prison of his own accord, whereupon it was free for him also to go forth when he would; he was there only for Peter's sake, and not for his own, and freely even at his own will, whom when Peter heard and followed, it was free for him also to go forth of the prison, whereas before it was not.
This prison may be compared to the law; Peter to our conscience: the angel to Christ; Christ being absent, our conscience is held captive of the law, and being unwilling of itself, is moved unto good things by the threatenings and promises thereof, and is tied and bound unto honest things with these as with two chains. The keepers of this prison are the teachers of the law, which declare the force of the law unto us. So we being bound in the prison of the law, Christ cometh unto us, and willingly maketh himself subject to the law, and doth the works of the law of his own accord, which we did bend ourselves to do against our wills, yea, and doth them for our sake, that he may join us unto him, and also bring us out together with himself; for he may easily go forth, who is held in the prison by no necessity. If now we cleave unto him, and follow him, we also do go forth. But this cleaving to him and following of him is nothing else, than to believe in him, and not to doubt that he became man, and was made subject to the law, for thy salvation's sake: together with this faith cometh the spirit, he by and by maketh thee ready and willing to do with pleasure all things that the law requireth; and so truly delivereth thee from the capacity of the law, those chains of threatenings and
promises fall off from thee, and thou mayest now go whither thou list; that is, thou mayest live according to thine own will, or rather according to the will of the Holy Ghost ruling all things in thee; finally, what good things soever thou dost, thou dost them from the heart, and with great pleasure. Moreover, that it may be made more plain, after what sort Christ made himself subject to the law, we must understand that he was made under the law after two sorts, both for that he did perfectly perform the works of the law, and also for that he suffered and overcame the curse and punishment thereof for our sake. For he was circumcised, presented in the temple, and the time of the purification being finished, was obedient to his parents. All which things he might have omitted, being Lord of the law, and over all. Howbeit he applied himself to these things freely of his own will, not being either compelled by any fear, or allured by any hope. In outward works he was in the mean season altogether like unto them which were under the law, that is, which did the works of the law against their wills, inasmuch as his free spirit was hidden from others, even as also the servile and constrained will of others is hidden; and so he both was under the law, and not under the law. He behaved himself outwardly in works, as they which are unwillingly held under the law; whenas notwithstanding he was not under the law as they, but of his own free-will. Wherefore in respect of his works he was under the law, but in respect of his will he was free from the law; but we, as well by will as by works, are under the law by nature, for that we do works according to the rule of the law, of necessity, yea, and we do them with that will which the law constraineth and urgeth, inasmuch as we do not endeavour to do them of our own accord. Christ made himself subject to the punishment of the law also for our sakes of his own will. He did not only perform those works which the law commandeth, but he suffered the punishment also which was due to us being transgressors thereof. The law condemneth to death and the eternal curse, all those that continue not in all things, that are written in the book of the law to do them, as Paul, Gal. 3, reciteth out of Moses, Levit. 18.
Now it is declared at large before that the law is fulfilled by no man, but that all men are against their wills held captives of the law, wherefore every one is subject to death and the curse, so that there is no man subject to the law in respect of works, and will, which is not also subject to it in respect of the curse; for it curseth and condemneth all that do not perform it with their whole heart. But here Christ maketh intercession for them that are his, and the judgment which we have deserved, he taketh upon himself; he suffered the punishment due unto us, willingly making himself subject to death and the curse, that is, to eternal damnation, no otherwise, than if he had transgressed the whole law, and had more than all deserved the sentence thereof against transgressors, whenas he did not only not break the law, but himself alone fulfilled it; yea, and fulfilled it, whenas he owed nothing to it, so that he suffered otherwise than he deserved in two respects; both for that he owed nothing to the law, if he had not observed it, and also for that moreover he most diligently observed it, so that if the law had especial dominion over him, yet had he come in no danger thereof.
But on the other side whereas we suffer, we suffer by double right; both for that by the transgression of the law we have deserved all the punishment thereof, and also for that, if we had deserved nothing, yet being creatures, we ought to be obedient to the will of our Creator. Hereof it now plainly appeareth what this meaneth, that Christ was made under the law, that he might redeem them which live under the law; for our sakes, for our sakes, I say, and not for his own he performed that, and that of no necessity, but of his great love towards us, and thereby he hath declared both his unspeakable goodness and mercy toward us, being made accursed for us, that he might deliver us from the curse of the law. He willingly made himself subject to the judgment of the law, and did himself bear the sentence pronounced against us, that as many of us as do believe in him might be free for ever; whereby mark what an incomparable treasure faith bringeth unto thee, whereby thou enjoyest Christ and all his works, that thou mayest trust unto them no otherwise, than if thou thyself hadst done them; for Christ did them not for himself, whom surely
they could profit nothing, he having no need of anything, but by them he laid up the treasure of salvation for us, whereunto we should trust, and being made blessed might enjoy it; with which faith also the spirit of the son cometh, which beareth witness with our spirit, that we are the sons and heirs of God. What should God now add unto these? How can a mind hearing these things contain itself that it should not love God again with the most ardent affection, and be most sweetly delighted in him? What in any wise may come to be done or suffered, which thou wouldst not willingly take upon thee with exceeding joy, and most high praise of God, with a rejoicing and triumphing mind; which mind if thou wantest, it is a certain argument of a faint, or surely a dead faith; for the greater thy faith is, so much more ready also and willing is thy mind to those things, which God either sendeth or commandeth.
This indeed is the true deliverance from the law, and the damnation of the law, that is, from sin and death, which deliverance cometh to us by Christ; yet not so that there is now no law or death, but that they do not now trouble the believers any thing, that is, they are as though they were not; for the law cannot convince them of sins, neither can death confound them; but by faith they most happily pass from sin and death to righteousness and life. Here monks, nuns, &c., were to be exhorted, if there were as yet left any place with them for counsel and admonition, that they would observe their ordinances, ceremonies, prayers, apparel, and such like, as Christ observed the law, by which means surely they should bring unto them no damnation; that is, that they would set the faith of Christ in the first place, and commit the rule of their heart unto him, acknowledging that by that faith only they do obtain righteousness and salvation; and that all their ordinances and works do avail nothing hereunto. Again, that they would make themselves subject to them of their own accord, in no other respect than that by them they might serve their neighbours, and subdue the arrogance of the flesh. But now seeing they are occupied in them with this double erroneous opinion, as though they were necessary to salvation and righteousness, and if they did not observe them, they should
grievously sin, they are unto them a most certain destruction, nothing but delusion and sin, whereby with their great affliction they draw nigh unto hell, where they shall fully suffer vexations and torments under that abbot the devil, which being miserable and foolish men they have here begun; for all their life doth utterly disagree with the faith of sons, and that which belongeth only to faith, to wit, to justify and save us, they attribute to their works; wherefore these men cannot both thus stick unto their ordinances, and therewith all have faith, which suffereth itself to be addicted to no certain works, but what things soever the Lord either sendeth or commandeth, or the necessity and need of our neighbour requireth it, suffereth and doth them with great willingness and joy. These, he that is endued with faith, counteth his works, having in the mean season no regard of masses, or fasting, which some appoint to certain days, of choice of apparel, of meats, of persons, of places, and such like; yea, he greatly disalloweth of these, inasmuch as they trouble Christian liberty.
These things shall suffice to have been spoken concerning the exposition of this place of St. Paul, whereabout the matter itself required to spend so many words, forasmuch as the nature of faith is so unknown; for unless thou do well understand the nature of faith, thou shalt perceive nothing, or very little in the writings of Paul.
Verse 6, "And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying, Abba, Father." Here we see very plainly, that the Holy Ghost cometh unto the saints by no works, but by faith alone, for Paul saith, "And because ye are sons, God hath sent forth the spirit," &c. Sons believe, when servants only work; sons are free from the law, servants are held under the law, as appeareth plainly by those things that are before spoken. But how cometh it to pass, that he saith, "because ye are sons, God hath sent forth the spirit," &c., seeing it is before said, that by the coming of the spirit we are changed from servants, unto the state of sons, so that the spirit must be first sent unto us, before we are sons. But here, as though we could be sons before the coming of the spirit, he saith,
"Because ye are sons," &c. To this question we must answer, that Paul speaketh here after the same sort that he spake before. Before the fulness of time came, we were in bondage under the rudiments of the world; all the elect, which are predestinate of the Lord, that they shall become sons, are counted in the place of sons with God. Therefore he saith rightly "Because ye are sons," that is, because the state of sons is appointed unto you from everlasting, "God hath sent forth the spirit of his Son," to wit, that he might finish it in you, and make you such as he hath long since of his goodness determined that he should make you. Moreover, he calleth him the Spirit of the Son of God, that he might continue in commending unto us this benefit of God, that he hath chosen us to be sons. For Christ is the Son of God, and that most beloved. Now if the Father give unto us his spirit, he will make us like to his only begotten Son, his true sons and heirs, that we may with certain confidence cry with Christ, Abba, Father, being his brethren, and fellow heirs with him: wherein the apostle surely hath notably set forth the goodness of God, which maketh us partakers with Christ, and causeth us to have all things common with him, so that we live, and are led by the same spirit. Moreover these words of the apostle do show, both that the Holy Ghost is another from Christ, and yet doth proceed from him, whenas he calleth him his spirit. The spirit indeed dwelleth in the godly, and no man will say that he is their spirit as here Paul maketh him the holy spirit of Christ, saying, God hath sent forth the spirit of his son, that is of Christ; for he is the spirit of God, and cometh from God to us, and not ours, unless one will say after this sort, my Holy Spirit, as we say, my God, my Lord. Wherefore, whereas he is here said to be the holy spirit of Christ, it proveth him to us God, as of whom that spirit is sent, and is peculiarly counted his spirit.
Furthermore, Christians may perceive by this place, whether they have in themselves the Holy Ghost, to wit, this spirit of Sons, whether they hear his voice in themselves; for Paul saith, that he crieth in the hearts which he possesseth, Abba, Father, according as he saith also, Rom. 8:15, "We have received the spirit of adoption, whereby we cry, Abba, Father." Now thou hearest this voice, when
thou findest so much faith in thyself, that thou dost assuredly, without any doubt, presume, not only that thy sins be forgiven thee, but also that thou art the beloved son of God, which being certain of eternal salvation, dareth both call him Father, and be delighted in him with a joyful and most confident heart; thou must be so certain hereof, that thou canst be no more certain of thy life, and must sooner suffer death and hellish torments, than suffer this trust and confidence to be taken from thee.
For to doubt anything herein were no small reproach, and contumely to the death of Christ, as though that had not obtained all things for us, and ought not far more effectually to provoke and encourage us to have a good trust in God, than all our sins and temptations are able to put us out of hope and fray us from it. It may be indeed, that thou shalt be so tempted, that thou shalt fear and doubt of thine opinion, and think plainly that God is not a favourable Father, but a wrathful revenger of sins, as it fell out with Job and many other saints, but in such a conflict this trust and confidence, that thou art a Son ought to prevail and overcome, or else thou shalt come into a miserable and desperate estate. When one of Cain's brood heareth these things, he is as it were beside himself, by reason of admiration and astonishment, Fie! saith he, away with this arrogancy, and this most pernicious error. God turn this mind from me, that I do not presume to think that I am the Son of God, I am a sinner, most miserable and wretched, and will never esteem more of myself. But thou which desirest to belong unto Christ fly this kind of men, who are most hurtful enemies of Christian faith, and of thy salvation. We also know that we are sinners, and miserably wretched; but here we must not weigh or consider, what we either do, or are, but what Christ is, and what he hath done for our sake. It is not spoken of our nature, but of the grace of God, which so far exceedeth our sins, as heaven is higher than the earth, and the east is distant from the west, as the 103d Psalm saith. Now if it seems unto thee a great honour, that thou art the son of God, as indeed it is very great, consider that it is no less marvellous that the Son of God for this cause did come, was born of a woman, and made under the law, that thou mightest
become the son of God. These are great benefits of God, and do cause in the elect a great trust and confidence in the goodness of God, and a spirit which is afraid of nothing, but is bold and able to do all things. On the contrary, the religion of those of Cain's brood, as it is a thing marvellously strait and careful, so doth it make hearts exceeding fearful, which serve to no use, but are unapt to all things, fit neither to suffer or do any thing, which tremble and are afraid even at the shaking of the leaf of a tree, as it was before spoken of them, Levit. 26. Wherefore thou must lay up these words of the apostle well in thy mind, thou must feel this cry of the spirit, which crieth so in the hearts of all the faithful. For how shouldest thou not hear the cry of thine own heart? Neither doth the apostle say, that he doth whisper, speak, yea, or sing; it is greater than all these which the spirit doth in the heart, he crieth out amain, that is, with all the heart. Whereupon it is said, Rom. 8, "That he maketh intercession for us with groanings which cannot be uttered, and that he beareth witness with our spirit, that we are the children of God." How therefore can it be, that our heart should not hear this cry, sighs, and testimony of the spirit? Howbeit hereunto temptation and adversity are very profitable, they move to cry, and do exceedingly stir up the spirit: notwithstanding we foolish men do greatly fear and fly the cross; wherefore it is no marvel, if we do never feel the cry of the spirit, and do continually remain like them of Cain's brood.
But if thou dost not feel this cry, take heed that thou be not idle and slothful, neither secure; pray instantly, for thou art in an evil case. And yet do not desire, that thou mayest feel nothing but this cry of the spirit; thou must feel also another terrible cry made, whereby thou mayest be provoked and urged to this cry of the spirit, which happeneth to all the saints; that is, the cry of sins, which call most strongly and instantly unto desperation, but this cry must be overcome of the spirit of Christ, by godly calling upon the Father, and crying for his grace, that the trust and confidence of grace may become greater than desperation. Wherefore this cry of the spirit is nothing else, but to be with all our heart touched with a very strong,
firm, and unmoveable trust of most dear sons toward God, as our most tender and favourable Father.
Hereby we may see how far a Christian life exceedeth nature, which can do nothing less than trust in God, and call upon him as a Father, but is always afraid, and uttereth a voice which is a witness of exceeding fear. Woe is me, how cruel and intolerable a judge art thou, O God! How heavy is thy judgment unto me! As Cain said, Gen. 6:13, 14, "My punishment is greater than I can bear. Behold thou hast driven me out this day from the face of the earth; and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth, and it shall come to pass, that every one that findeth me, shall slay me," &c. This is a terrible and dreadful cry, which is necessarily heard of all such as be of Cain's brood, forasmuch as they trust to themselves and their own works, and put not their trust in the Son of God, neither weigh and consider that he was sent of the Father, made of a woman, made under the law, much less that all these things were done for their salvation; they are continually tormented in their own works, these miserable men do in vain go about by them to help themselves, and to obtain the grace of God. And while their ungodliness is not herewith content, it beginneth to persecute even the sons of God; as it is always wont to do, yea, at the last, they grow unto such cruelty, that after the example of their father Cain, they cannot rest until they slay their righteous brother Abel, in whom they do also kill unto themselves Christ. Then the blood of righteous Abel crieth unto heaven against unrighteous Cain, neither ceaseth it to cry until the Lord hath revenged it. He asketh those Cains of their brother Abel, yea, of Christ; but they deny all knowledge of Christ, which labour not to become the sons of God, and heirs by Christ, but to become righteous by their own works. In the mean time the blood of Christ continually crieth out against them, even nothing but punishment and vengeance, whenas for the elect it crieth by the spirit of Christ for nothing but grace and reconciliation. The apostle useth here a Syrian and Greek word, saying, Abba, Pater. For this word Abba in the Syrian tongue signifieth a Father, by which name at this day the chiefs of monasteries are wont to be called; and by the
same name hermits in time past, being holy men, did call their presidents; at the last, by use, it was also made a Latin word. Wherefore that which Paul saith is as much as Father, Father, or if thou hadst rather, as, my Father. But what is the cause why the apostle doth double the word Father, that is, the cry of the spirit? I will by your leave bring forth my judgment and opinion hereof. First, I think that he would hereby show the force and straining of this holy cry; for whenas we call any with great affection and through necessity, we are wont often to double his name.
Now because that sin, and Cain, do always go about with desperation to stop this cry of the spirit for the grace of the Father, it is needful surely to cry most strongly, and with a voice both doubled, and exceedingly strained forth, that is, the trust of the grace of the Father ought to be most strong, and not able to be overcome. Again, such is the manner of the scripture, to witness the certainty of a thing, sometimes to double or iterate the words, as Joseph did to Pharaoh, Gen. 41:32. So here also the spirit twice calleth upon the Father, whereby it may show the certainty of his fatherly favour and grace; for the trust hereof ought to be no less certain, than great and unmoveable. Finally, it is meet also to persevere, which again this doubling of the name of the Father doth note unto us: for as soon as we begin to call God Father, Satan with all his band moveth war against us, and omitteth no means to wrest from us this trust of sons toward God our Father, wherefore the word Father must be diligently doubled, that is, our trust and confidence must be confirmed, neither must we ever cease from calling upon this Father, but must most earnestly continue in this cry of the spirit, whereby we may obtain a certain sure experience of his fatherly goodness, by which our trust in him may be made most certain and safe; and perhaps Paul had respect hereunto, when he first set down Abba, which is a word strange to them, to whom he wrote, after adding Pater, that is, Father, a familiar word and of their own language, meaning to signify hereby, that the beginning of so great trust in God is unaccustomed, and even strange unto men, but that when the mind hath awhile exercised it, and continued in it although assailed
with temptations, it becometh even familiar, and almost natural, that we now enjoy God as a domestic Father, and do in every thing most confidently call upon him.
Verse 7, "Wherefore thou art no more a servant, but a son, and if a son, then an heir of God through Christ." Now, saith he, (that is after the coming of the spirit of the sons, after the knowledge of Christ,) "thou art not a servant." For as it is said, a son and a servant are so contrary one to another, that the same man cannot be both a son and a servant. A son is free and willing, a servant is compelled and unwilling; a son liveth, and resteth in faith, a servant in works; and so by this place also it appeareth, that we can obtain no salvation of God by works, but before thou workest that which is acceptable unto him, it is necessary that thou have received of him and possess salvation and all things, that thereupon works may freely flow forth, to the honour of so gracious a father, and to the profit of thy neighbours, without any fear of punishment or looking for reward. This, that which Paul saith proveth, "and if a son, then an heir." For it is said before, that we become the sons of God by faith, without any works, and therefore heirs also, as this place witnesseth; for by nature they that are sons, the same also are heirs. But if this inheritance of the Father be now thine by faith, surely thou art rich in all good things, before thou hast wrought anything; for how should it be, that by faith thou art the heir of God, without any works through only grace, and that thou mayest again first merit it by works? Wherefore the case standeth as I oftentimes say, To a man that is baptized and believeth in Christ, the heavenly inheritance of the Father is already given at once, that is, all good things, they are only hid as yet by faith, for that the manner of the present life cannot suffer that he should enjoy them being revealed. Whereupon Paul saith, Rom. 8, "Ye are saved but by hope, for ye do not as yet see it, but do yet wait, when the possession of your good things shall be revealed." And 1 Pet. 1, it is said, "Your salvation is reserved in heaven and prepared for you, to be showed in the last time:" Wherefore the works of a Christian ought not to have regard of merit, which is the manner of servants, but only of the use and commodity
of his neighbours, that he do not live and work to himself, but to his neighbour, whereby he may truly live to the glory of God. For by faith he is rich in all good things, and truly blessed.
Now the apostle addeth, through Christ, lest that any think that so great inheritance cometh unto us freely, and without all cost; for although it be given unto us without our cost, and without all our merit, yet it cost Christ a dear price, who, that he might purchase it for us, was made under the law, and satisfied it for us both by life and also by death. So those benefits which of love we bestow upon our neighbour, do come unto him freely, and without any charges or labour unto him, notwithstanding they cost us something, inasmuch as we bestow upon him, although freely, and of mere goodness, yet those things that are our own, whether it be labour or part of our substance, even as Christ hath bestowed those things that be his upon us. And thus hath Paul called back his Galatians from the teachers of works, which preached nothing but the law, perverting the gospel of Christ. All which things are very necessary to be marked of us also; for the Pope, with his prelates and monks, hath now too long a time with intruding and urging his laws, which are foolish and most pernicious, inasmuch as they do everywhere disagree with the word of God, seduced almost the whole world from the gospel of Christ, and plainly extinguished the faith of sons, according as the scripture hath in divers places very manifestly prophesied of his kingdom, wherefore let every one that desireth to obtain salvation, most diligently take heed of him and all his apostles, no otherwise than of Satan himself, and his chief and pernicious apostles.