A Treatise, Touching the Liberty of a Christian.  
Written in Latin by Doctor Martin Luther.  
And Translated into English by JAMES BELL.  
At LONDON, Imprinted by Ralph Newberry and H. Bynneman.  
Anno 1579.   

To the right Honourable, and most virtuous Lady, Anne, Countess of Warwick.  
AFter I had finished this simple Translation for the behoof of the unlettered, some of my well-willers conceiving well of the matter, were very desirous that I should present the same to some noble parsonage: others challenging more knowledge in Courtly affairs, persuaded the contrary, being of opinion, that though it might in some respect seem plausible enough, yet the present being but simple, could not deserve to be advanced to Court, especially to place of estate. And although I supposed, and partly knew, that the opinion of the later was but weak in judgement: yet lo, it made so much the longer stay in deliberation, by how much I was abashed in conceit, in respect of my rudeness, and unaptness, to satisfy the learned, & Courtly ears. Nevertheless, having clothed my Stranger in English attire (whom I call a Stranger, in respect of the person, who was the first Author thereof.) And well knowing the Court, to the great fame and honour thereof, by the space of many years now passed, to have been the rescue of all Strangers distressed, I could not but believe, that in the Court, this Stranger so godly, so zealous, so learned, should be both easily accepted, and gently entertained: and encouraged by this well known experience, I yielded myself to the first persuasion, and finding by general report (Madam) the noble ornaments and gifts, I speak not only of nature, but of godliness, wisdom, and zeal, joined with singular mildness and benignity, being the fruits of grace amongst the rest especially, to shine in your sacred breast, I was thereby emboldened to proceed, and above all others, to presume upon your honourable patience, and to present to your honour this my poor Stranger: In whose commendation I dare boldly affirm, that there was never any a more trusty servant to his Master: never any of more undaunted courage in his Master's cause: never any that adventured, or durst adventure farther: never any that used more constancy, magnanimity, and force, in battering the fortresses of the enemy: never any that pierced deeper, prevailed further, and procured larger, for the safety of poor Christians, so many hundred years oppressed, imprisoned, impoverished, yoked, and chained in miserable captivity, through the monstrous outrage of that execrable Nimrod of Rome, amongst many of whose exploits, albeit there cannot any one be found, that is not able to replenish the Spiritual and true Christian man, with such, and so great joy, as can not with my pen be expressed, yet in my simple judgement, this one little treatise of his, which I have now above all others selected to translate, doth far excel and surmount in ghostly consolation, wherein are entreated no vain, childish, or trifling toys, but sweet, delectable, serious, weighty, and matters of great importance, namely, the pure faith of a true Christian man, the joyful union and marriage of the most amiable Bridegroom JESV Christ, to the poor miserable abject and wretched Soul, the well ordering of christian life, and the gladsome christian freedom and liberty. Even such a one is this my Stranger, whom, if it may please your Honour to vouchsafe unto your honourable patronage, I shall not only account myself most happy in my ch●i●e, but also (acknowledging your honourable courtesy in full satisfaction of mine English cost, such as it is employed) yield myself doubly bounden & indebted to your Honour in any thing which my pen may endeavour, or travel may perform. The holy ghost, the Author of all goodness, & ghostly consolation, replenish your heart with the most joyful freedom of his grace, to the comfort of all such as travel in the building of God's holy temple.  
Your honours most humble at commandment, JAMES BELL.   

¶ To Leo the tenth, Bishop of Rome, Martyne Luther sendeth greeting in Christ jesus our Lord  
Among the monsters of this world, with whom I have been in continual combat these three whole years and more, I am enforced now at the length to turn mine eyes unto you, and to have you in remembrance (O most holy father Leo) yea, for as much as you only be accounted the very cause of this my turmoil, I cannot choose but be always mindful of you. And albeit I have been constrained, through insatiable cruelty of your wicked sycophants, raging against me without desert, to appeal to the next general Counsel, little esteeming the most vain decrees of your predecessors, Pius, and julius, 
The Decrees do prohibit to appeal to the general Counsels.  who of a foolish tyranny have prohibited such appellation to be made from the See Apostolic. Yet did I never mean whiles so estrange mine affection from your holiness, but that I have with all mine heart wished all felicity and happiness to you and to your See, and in my daily prayers with tears and sighs, even to the uttermost of my power, have hearty besought God for the same: But as for those which have hitherto practised to terrify me with the authority and majesty of your name, I have now begun almost to contemn and accounted them of no force: only one thing yet remaineth, which I may not despise, which occasioned me at this present to address my letters to your holiness. And this it is, 
The cause why Luther wrote these Letters to the Pope.  because I perceive that I am accused unto your holiness, and very grievously blamed for my rashness, in that I am supposed to have no consideration of your parsonage.  
Wherein, to confess the truth plainly, I am privy in mine own conscience, that wheresoever behoveth me to make mention your of person, I did never speak thereof without all honour and reverence: the contrary whereof if I had attempted at any time, I might not have been able to justify, and would by all means possible have subscribed unto their judgements, conceived of me herein, and withal would have applied to nothing more willingly, than to make open recantation of this my temerity, and misdemeanour in that behalf: I have named you a Daniel in Babylon: 
How Luther behaved himself towards the Pope.  and your notable innocency with how earnest affection I have defended against your slanderous enemy Sylvester, every reader doth sufficiently understand, namely, that the opinion and report of your unreprovable life, resounding in each coast throughout the whole world, by the testimony of so many & so notable personages is more famous and renowned, than that it may be impeached by the sinister practice of any man, though never so great a potentate. I am not so voided of reason, as to defame him whom all men commend, so also have I been ever of this mind, not to seek the defacing of any one, though otherwise infamous by report of all others for I rejoice not at another man's blemish, who am myself a sufficient witness to mine own conscience, of mine own great beam in mine own eye: nor can be the first that may cast a stone at the woman taken in adultery.  
Indeed I have accustomed myself to inveigh against wicked doctrines, 
Why Luther was so vehement against his adversaries  somewhat sharply: and have pinched mine adversaries, not for their licentious lives, but for their irreligious doctrines, somewhat earnestly: whereof it so little repenteth me, that I am fully persuaded, without all regard had of men's censures herein, to persevere in that vehemency of zeal: induced hereunto by the example of Christ, who according to the same zeal, spared not to call his adversaries Viper's brood, blind Hypocrites, and children of the devil. So doth Paul accuse Simon Magus to be the child of Satan, full of fraud and malice. 
Paul and the Prophets be sharp against the tenderlings.  And some others he reproveth openly by the name of Dogs, Deceivers, and crafty Simonists. Of whose sharp words, if nice delicates may be admitted judges, nothing shall be supposed more nipping and uncivil. What can be more vehement than the Prophets? certes the manners of our age, 
The delicate manners of our age.  are become so tender through the furious swarm of clawbacks, that we can no sooner feel our sores a little discovered, but we exclaim forthwith that we are lanced: and being not able to crack the credit of the truth by any cavillation, we flee from her, condemning her of currishness, impatience, and modesty. How shall salt season if it be not savoury? what availeth the edge of a sword if it cannot cut? cursed is the man that doth the Lords work fraudulently. Wherefore I humbly beseech you (my reverend Leo) vouchsafe these my letters for mine excuse, and withal persuade yourself, that I never conceived any evil of your parsonage. Then also, that I am so affected towards you, as that I could hearty wish unto your Holiness all felicity for ever. 
Luther's variance.  Moreover, that I am not at variance with any man, for conversation of life, but only touching the only word of truth. In all matters else whatsoever, I will give place to others, but the word, neither can I, nor will I forsake or deny. Who so that judgeth of me otherwise, or hath conceived otherwise of my writings, doth not judge truly, nor conceive thereof aright.  

The Court of Rome.  But your See (which is termed the Court of Rome, and which neither you, nor any man living can deny to be more filthy than Babylon and Zodome, and as far forth as I can conceive, grown to most lamentable, forlorn, and most shameless impiety) I have detested indeed, and have taken it very grievously, that the people of Christ should be deluded under the countenance of your name and your holiness, and under the pretence of the Church of Rome: and herein have resisted, and will resist the same, as long as the spirit of Faith shall live in me: not because I dare think to achieve impossibilities, or that by mine only endeavour, I may hope for any amendment in this most confusely disordered Babylon, being circumvented with such a rabble of brainsick blanchers: But because I do acknowledge myself indebted to my poor brethren, whose safety I aught to regard; that the loss of them that perish may be abridged, or at the lest less infection may spread abroad from those Romish botches. 
What stuff hath issued from Rome into the world.  For these many years now Rome hath surrounded the whole world with nothing else, (whereof your holiness is not ignorant) but with utter destruction of all things, of bodies, of souls, and with most pestiferous patterns of all mostrous wickedness: which doth rage at this day in the sight of all men, more manifest than the Sun in midday: 
The Church of Rome.  And the Church of Rome which was sometime the most holy of all other, is become the most licentious den of thieves, the most shameless Brothelhouse of all the world, the kingdom of Sin, Death, and Hell, in so much that it passeth all reach of man to devise any abomination, that is not haunted there, not though Antichrist himself were come.  
In the mean time you (right reverend father Leo) sit as a Lamb in the midst of Wolves, as Daniel a midst the Lions, and are with Ezechiel conversant with Scorpions. How can you alone be able to withstand all these monsters? guard your parsonage with three or four Cardinals excellent in all learning, and most virtuous in manners: what shall this handful do amongst so great a troop? you shall all be sooner swallowed up with poison, before you may dare attempt any reformation. The Court of Rome is utterly undone, the wrath of God is bend against it even for ever and ever. It hateth counsels, it feareth to be reformed, it is not able to restrain the furiousness of her impiety: and it accomplisheth the prophecy of her mother, of whom it is written on this wise: We have cherished Babylon, and she is not recovered, let us forsake her. Indeed it belonged to you, & your Cardinals, to have cured those plagues: but this gout scorneth the physicians drugs, and this cart will not go driven nor led. Moved therefore with remorse, herein I sorrowed always (right reverend Leo) because you were installed Pope in this wicked age, whose worthiness deserved a better time: For the Court of Rome is not worthy to be possessed of you, and such as you are, but rather of Satan himself, 
Satan raighneth at Rome, not the Pope.  which in truth doth reign in this Babylon, more than you. O would to God you could content you self rather with some private benefice, or with your parent's patrimony, renouncing this portliness, wherewith those flatterers your most detestable enemies, do vaunt you to be glorious, with which glory none are meet to be glorified, but traitorous Iscariot's, the imps of perdition. For what commendation else do you get in that Palace (my Leo) but that by how much any Teacher is more wicked execrable, so much the more safely he may shroud him under your name and authority, to rob men of their money and souls, to heap mischief upon mischief, to oppress Faith, Truth, together withal the Church of God? O most unfortunate Leo, doubtless enthronized in a most perilous place of renown: 
Eugenius was Pope, sometimes Scholar unto Bernard.  for I tell you the truth, because I do wish well unto you: For if Bernard took compassion of his well-beloved Eugenius, when as yet there was some better hope of the See of Rome, (though then also it was filthily imperious,) whereof may we complain first, who have weltered these three hundred years now in stench and destruction? Is not this true, that under the whole outstretched face of the heavens, there is nothing more contagious, more pestiferous, & more odious, than the court of Rome? for it is more incomparably execrable, than the turkish impiety, so that true it is indeed, that the same which was in times past the gate of heaven, is now become a certain gaping gulf of Hell, and so unsatiable a gulf, as cannot possibly be satisfied, the wrath of God being fully bend against the same. 
One only remedy remaining in the corrupt Romish Church.  One only comfort remaineth for the poor wretches, if we be able to reclaim & preserve some few at the lest, from this wide gaping jaws (as I said before,) Behold (my holy father Leo) by what inducement, & by what reason I have inveighed against this chair of pestilence: for it is so far off from my thought to grow in outrage against your parsonage, as that I would hope to obtain your favour, and be deemed a stout patron of your safety, if I would manfully, and valiantly crush in pieces the Gates of this your dungeon, or of this your Hell rather: for howsoever the general force of all policy can possibly imagine to work the utter ruin of the most horrible Court of this age, the same shall redound all to your person, to the preservation of your estate, and to the safety of many others together with you. Such as do work her confusion, do execute your function. They do advance the glory of Christ, which do by all means possible detest her. To conclude, they be right Christians which are lest Romanists.  
But to speak hereof more at large. There never came any such thought into my head, as to enueigh against the Court of Rome, or to discourse thereof any thing at all: For when I perceived that all preservatives were medicinable to procure her amendment, I withdrew me from her, and delivering her a libel of divorce, I spoke unto her in this wise: He that is filthy, let him continued in his filthiness still, and he that is unclean, let him continued in his uncleanness still, yielding myself over to the calm and quiet study of holy Scriptures, whereby I might be able to profit my brethren dwelling round about me. Here now when as I could very little avail, Satan began to open his eyes, and to prick forward his trusty servant john Eccius, 
Who did provoke Luther to pursue the treacheries of the false deceivers.  a notorious enemy of Christ, swelling with a certain outrageous licentiousness of glory, challenging me to a combat unlooked for, tripping me for one very little word escaped me unawares, touching the Supremacy of the Church of Rome. This same proud prancing Thraso, frushing in his Fustian fumes, vaunted lustily that he durst attempt all things for God's glory, and the honour of the holy See Apostolic: And being puffed up with saucy malapertness of abusing your power, made no surer account of any thing, than of present conquest, seeking thereby not so much the primacy of Peter's chair, as his own primacy peerless amongst all the Divines of this age, for the better achieving whereof, he perceived that to lead poor LUTHER Captive, would be not the lest bravery of his triumph, which enterprise, because it happened unluckily & contrary to the exhortation of the foolish Sophister, the man waxed incredibly furious: for he perceived, that whatsoever infamy was raised by me, against the Romish Church, was procured by his own only temerity and rashness.  
Vouchsafe here I beseech you (right reverend Leo) that I may here once defend mine own cause, and discover your very natural enemies: It is not unknown unto you, (I suppose) how your Legate the Cardinal of Saint Sixtus did deal with me, 
Cardinal Caietane.  an undiscrete man, and uncivil, nay rather a false man: Into whose protection when I had yielded myself and all mine estate for the reverence that I bear to your holiness, he endeavoured not to conclude a quietness which he might even with half a word have established easily, when as I then promised to keep silence, and put up my quarrel, so that mine adversaries might be enjoined to do the like. But this glorious man, not satisfied with these conditions, began to authorize mine adversaries, to give them free liberty, and to enjoin me to recant, which was no parcel of his commission. certes, when here the cause was yet in very good plight, through his immoderate handling, it began to fester worse & worse, whereupon, whatsoever fell afterwards, was to be imputed, not to Luther, but to caietan's undiscretenesse altogether, who would not permit me to be silent, and to remain in quiet, which I did at that time most earnestly desire, for what might I do more?  
After him came Charles Militius, 
Charles Militius.  and he also Legate of your holiness, who traveling many and sundry ways, posting here and there, forth and back, and omitting nothing that might appertain to the redress of the state of the cause, which Caietane had rashly and proudly disordered, could scarce at the length bring it to pass, (though countenanced herein by the most renowned Prince Fredrick the Elector) that he might have once or twice some familiar conference with me, 
judges of Luther's cause chosen.  where I once again yielded to your authority, contented to hold my peace, not refusing either Archbishop of triers, or the Bishop of Numburgh to be judge in the cause, which was concluded and obtained. While these matters proceeded thus very orderly, behold the other, yea, a greater enemy of your estate, 
Eccius. The disputation at Lypsia.  Eccius rusheth out with his disputation at Lypsia, which he had then published against D. Conolastadius, and picking a new quarrel of the supremacy of the Pope, bends his shot against me at unawares, and utterly dissolveth this conclusion of Peace. In the mean time Carolus Militius attendeth the success, Disputation beginneth, judges are chosen: yet nevertheless, hitherto nothing was determined, and no marvel, forasmuch as through Eccius false lying, dissembling, & false packing, all things were full of unquietness, abounded in all melancholy, and fraught of all parts with confused disorder, so that which way soever judgement were given, greater storms would be raised: for he sought for Glory, and not for the Truth. And here also I omitted no part of duty that behoved me to do.  
And I confess, that this was not the lest occasion of the discovery of the Romish trumperies: yet such as it was, if any offence grew thereby, it was altogether to 〈◊〉 imputed to Eccius, which undertaking 〈◊〉 enterprise above his reach, whiles he gaped over-greedily for his own glory, did display abroad to the view of the whole world, the infamous estate of Rome. This, 
The flatterer Eccius did hurt the Court of Rome more than the most mightiest enemy else could do.  even this same Eccius is your enemy (my Leo) or rather the enemy of your Court, by whose only example, a man may learn sufficiently, that there is none more pestilent an enemy, than a flatterer, for what gained he by his blaunching else but a mischief, which no earthly King nor Potentate could bring to pass? for the name of the Romish Court doth stink now over the whole world, and the Papane authority is very much crazed, notorious ignorance is generally cried out upon, whereof we should not have heard any one word at all, if Eccius had not turmoiled the peace agreed upon betwixt Charles and me, which now himself perceiveth plain enough, all too late, and in vain, storming against the imprinting of my Books. Thus much behoved him then to have thought upon, when like a wild untamed Colt, he ranged wholly for glory, and when he sought nought else but his own advancement, under the colour of your holiness, to your marvelous detriment and danger; notwithstanding the foolish vain man hoped, that I would have surceased, and kept silence, being afraid of the sound of your authority (for of his wit and learning, I do not believe, that he was so foolhardy) and now perceiving that I have taken courage, and my writings scattered abroad too much, being all too late sorry for his unadvised wilfulness, he doth understand, that there reigneth one in Heaven, who resisteth the proud, and casteth down the haughty of mind, if at lest yet he conceive so much.  
Therefore, when as by this our disputation, nothing was wrought but a greater confusion of the Romish cause, Charles Militius maketh now his third repair to the elders of the order, being assembled in the Chapter house, desireth advise how to qualify the contention, which was even now grown to great trouble, and wonderful peril: from whom (for as much as there was small hope now to overthrow me, God's mercy assisting me) some of the greatest pesonages were sent unto me, to entreat, that I would have consideration of the estimation and honour of your holiness, and that I should in humble letters, excuse both your innocency, and mine own, declaring that the matter was not yet grown to so despaired a case, as to be without hope of recovery, if Leo the tenth would of his natural inclination to lenity, vouchsafe his aid thereto; here now as one that hath always both offered, and wished for tranquillity, that I may the better apply myself to more quiet, and more profitable exercise, whereas I had so vehemently turmoiled myself to this end, that in mightiness and force, as well of words, as courage, I might suppress the insolency of them, whom I perceived to be far unequal to match with me, I did not only yield willingly, but with joy also and thankful mind, embraced the request, as a most acceptable benefit, if it may prove according to our expectation.  

Luther will not recall any thing.  In this mind I come now (o holy father) and falling prostrate at your feet, do most humbly beseech you to grant your assistance herein, and to restrain (if it be possible) the outrage of these flatterers, the very cankers of Unity, though masking under the vizor of peace. But to wish me to revoke that which I have written (most holy father) it booteth not for any man to hope for, unless he be desirous rather to have the matter to be more largely blown abroad.  

He will not suffer the thieves to make laws for interpreting Gods word.  Moreover, I do not allow these laws concerning the interpretation of God's word to be restrained to the Church of Rome, or tied to any place, for as much as the word of God (which teacheth freedom of all things else) aught not to be straighted, and abridged of her freedom. The two conditions reserved, there is else nothing but that I can both do, and suffer: yea, will most willingly yield unto: I do late hate contention: I will challenge no man, and I will not be challenged again, but if I be teazed, I will not hold my tongue in my master Christ his behalf, for it is an easy matter for your holiness to command silence, and quietness on both parts, the quarrels being summoned before you, and determined, which I have always desired earnestly to hear.  
Beware therefore (my holy father Leo) that you hearken not to these enchanters, 
He counseleth the Pope not to he are flatterers.  which make you not a natural man, but half a God, and would induce you to believe, that ye are able to command, and exact whatsoever you list. It will not be so, neither shall you prevail, you are the servant of servants, and placed in the most dangerous estate of all others. Let them not beguile you, which imagine you to be the Lord of the World, which will not permit any man to be a Christian man; unless he be subject to your authority, which do chatter and jangle, that you are of power to command in Heaven, in Hell, and in Purgatory. Those, even those be your enemies, and seek the destruction of your soul, as the Prophet Esay doth witness, O my good people, such as do praise thee, even those do deceive thee. They are out of the way, which do extol your majesty above the Council and universal Church. They are out of the way which do invest you only in the right of interposing Scriptures, for such do practise to establish in the Church all their own impieties, under your name. And alas for woe, by the means of those persons, Satan hath prevailed much in your predecessors. To be brief, believe none of them that do magnify you, but such as do humble you, for this is the judgement of God, He hath thrown down the mighty from their seat, and hath exalted the humble and meek. Behold what inequality there is betwixt Christ and his successors, when as they all notwithstanding will be accounted Vicars of Christ. And I fear much, jest many of them be his Vicars in deed a great deal too earnestly: for a Vicar is he that doth present the person of his Prince being not in place. 
What a Vicar is.  Now, if the Pope do bear dominion whiles Christ is not present, nor resiant within his heart, what is he else, than the Vicar of Christ? But what manner of Church is that then else, but a rude multitude without Christ? And what manner of Vicar is this else, but Antichrist, and an Idol? How much more truly spoke the Apostles, who named themselves the servants of Christ being present, and not Vicars of Christ being absent.  
Peradventure, I shall be accounted a shameless fellow, that dare presume to teach so mighty a potentate, from whom all others aught to be instructed, and from whom all judicial Courts aught to fetch definitive sentence (as your pestiferous clawbacks do arrogantly vaunt) but I follow the example of Bernard, in his Book entitled De consideratione ad Eugenium a necessary Book for all Popes to know by heart. Neither do I take this upon me of any greedy desire to teach, but of dutiful affection, in a pure and faithful zeal, which doth enforce us to be afraid, even of the most plausible things in our neighbours: and being altogether exercised in the perils and profits of other men, will not admit any respect to be had of the worthy or unworthy: for in as much at I know, that your holiness is troubled, and tossed at Rome, that is to say, in the main sea of all sides environed about with infinite dangers, and that you swim now in succourless waves miserably, as that you stand in need of the meanest help of any your poorest brethren: I judged it a point of no great absurdity, if I did lay aside the remembrance of your majesty for a time, until I had executed the duty of Love. I will not flatter in so weighty and perilous a cause: in which doing, if I be not conceived to be most friendly, and most humble unto you, there is one that doth conceive and judge.  
To conclude, because I would not seem to come empty handed unto your holiness, I bring with me this little Treatise, published under your name, as a pledge of truce to be concluded, & of good success: wherein you may somewhat conceive in what kind of studies I can, and am very desirous to employ my time, more fruitfully and commodiously: if I heretofore might, or hereafter may now conveniently be free from your wicked flatterers. The matter is small, if you regard the outward coat, but if you comprehend the thing is self, it is (if I be not deceived) a most notable pattern of a Christian life, briefly compiled. Neither have I aught else being a poor man to gratify your holiness withal, neither need you any other present, than spiritual consolation wherewithal I do recommend myself wholly to your fatherhood, & holiness. Which I beseech Christ jesus to preserve for ever. Amen.  
At Wittenberg the sixth of September, in the year of our Lord, 1520.   

¶ A Treatise of Martyne Luther touching Christian liberty.  
MAny men have been of opinion that Christian faith is an easy matter, yea of them also not a few have accounted it in the number of Virtues, even as a companion of virtue itself. And this have they done, because they have had no trial thereof by any proof, nor have at any time tasted of what force & power it is: whereas it cannot be possible that any man may be able to writ pithily, or understand effectually the things that are written concerning the same truly, unless being pinched at some one time or another with some cross of tribulation, he hath felt the inward spirit thereof: But who so hath had but a mean taste of the same, can never possibly be satisfied with writing, speaking, thinking, and hearing thereof. For it is a lively spring unto everlasting life, 
John 4.  according as Christ calleth it in the fourth of john. Wherein myself, albeit I make no vaunt of my store, and withal do acknowledge the weakness of mine imbecility, yet do nevertheless trust, that by means of sundry and grievous temptations wherewith I have been turmoiled, I have attained no small dram of Faith. And that I am thereof able to treat (though not so eloquently, yet certes more substantially) than those literal and over subtle schoolmen have hitherto yet disputed, as men altogether ignorant in the things which themselves have written. To the end therefore I may discover a more easy way to the unlettered to wade herein (to whose capacities I do only apply myself) I do set down first these two propositions touching the freedom and bondage of the spirit.  


The popositions.  1 A Christian man is a most free Lord of all, subject to none.  
2 A Christian man is a most dutiful servant of all, subject to all.   
Although these two propositions so me to be mere contraries, yet when they shall be found to have in them a certain sweet agreement, they will avail very much for our present purpose. For Saint Paul is the Author of them both, namely, in his first Epistle to the Corinth's the twelfth Chapter, Being otherwise free, 
1 Cor. 12.  I made myself servant of all. And in the thirteenth to the Romans. 
Rom. 13.  Own nothing to any man, but that ye love one another. But love is naturally dutiful, and humbly obedient to the thing that is loved, Even so Christ, though Lord of all, yet being borne of a woman, was made under the law, both free altogether, and a servant, at one self time in the shape of God, and in the shape of a servant.  
Let us enter into some higher & more deep consideration of those sayings. Man doth consist of two natures, to wit, spiritual, and corporal. In respect of the spiritual nature (which some do term to be the soul) he is called spiritual, inward, and of the new man: In respect of the corporal (which some call the flesh) he is called the carnal, outward, and the old man. Of the which the Apostle in the second to the Corinthians, 
2 Cor 4.  the fourth Chapter. Although our outward man be corruptible, yet our inward man is renewed day by day. So that it cometh to pass through this diversity, that in the Scriptures two contraries are affirmed of one self same man, because that these two men being within the same one man, do keep continual battle against each other, Whilst the flesh doth covet against the spirit, 
Gala. 5.  and the spirit against the flesh, as in the Epistle to the galatians the fift Chapter.  

In what things Christian liberty.  First therefore let us examine the inward man, and see by what reason he may be made just, free, and a true Christian, that is to say, spiritual, new, and an inward man. And it is certain, that no external thing at all (how glorious title soever it bear) is in any respect available to the attaining of Christian righteousness, or freedom, as neither of any value to the procuring of unrighteousness or bondage, which is proved by a very easy demonstration. For what availeth it to the soul, if the body be in good liking, health, and full of life: If it eat, drink, and do freely what it listeth, when as even the most wicked abjects, bondslaves of all mischief, do enjoy the same? Again, what loss doth the soul sustain by sickness, imprisonment, scarcity of food, thirst, or by any other external disadvantage, when as the very reprobate, & such as be clear void of all good conscience, are molested with the same. None of all those external casualties do extend to the freedom, or bondage, of the soul. In like manner it shall be to small purpose, if the body be garnished with gay Copes, such as Priests do wear, or be conversant in holy sanctuaries, or be exercised in holy Mass and Matins, or if it pray. fast, abstain from certain meats, or do enure itself to what so ever exercise wrought and possible to be wrought by the body and in the body. To the freedom and righteousness of the soul is requisite matter of far greater importance, whereas those external things aforesaid, may happen unto the most wicked, by practising of the which, they become no better than plain hypocrites. Contrariwise, it shall nothing prejudice the soul, to have the body clad with unhallowed garments, to frequent profane places, to eat and drink of all sorts of meat without choice, not to bleat out prayer by note, yea to pass over all those works aforesaid, which may be performed by the very Hypocrites.  
Be it also that we reject all things, yea, even speculations, meditations, and whatsoever may be done by the endeavour of the soul, it profiteth nothing. One thing, 
God's word necessary for the soul.  yea and that only and alone is needful to the attainment of life, righteousness, and Christian liberty, which is the sacred word of GOD the Gospel of jesus Christ, according to the Testimony of Christ himself in the eleventh Chapter of john. I am the resurrection and life, 
john 11.  he that believeth in me, shall not die for ever. And in the eighth Chapter of john. If the Son make you free, 
john 8.  you shall be truly free. And in the fourth Chapter of Matthew. 
Matth. 4.  Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. Let us therefore take this for a strong and an undoubted Bulwark, that the soul may want all things except the word of GOD, without the which nothing in the world can preserve her in safety: But having the word, she is rich, destitute of nothing, for as much as the word of GOD is the word of life, of light, of peace, righteousness, salvation, joy, freedom, wisdom, power, grace, glory, and inestimably the treasure incomparable of all goodness. And this is it that moved the Prophet in all his Octonary and in many other places, 
David.  with so many deep sighs and groanings to skriche out, and to call upon the word of God. 
Famine of God's word an horrible plague. Amos.  Again, neither is there any more horrible a plague of God's wrath, than whiles he sendeth famine of hearing his word. As he speaketh in Amos: as neither is there any greater grace than if he spread abroad his word, as is specified in the 107 Psalm. 
Psal. 107.  He sent his word, & healed them, & delivered them from their destruction. Neither was Christ sent to any other ministry, than the ministry of the word, nor is the Apostolical Bishopric, and whole order Ecclesiastical, called and instituted otherwise, than to the ministry of the word.  

Which is the word of God.  But thou wilt demand, what word of God is this, and after what manner must it be used, considering there be so many words of God? I answer, the Apostle in the first to the Romans doth express the same, 
Rom. 1.  namely, the Gospel of God concerning his son incarnate, crucified, risen again, and glorified by the holy Ghost the sanctifier. For Christ hath preached, that is to say, hath fed the soul, hath justified, delivered, and saved the soul, if she believe his doctrine, for Faith only is the safe and effectual use of God's word, as to the Romans the tenth. If thou confess with thy mouth, and believe with the heart, 
Rom. 10.  that GOD hath raised him from the dead, thou shalt be saved. And again, The end of the law is Christ, unto righteousness to all them that do believe. And to the Romans the first, 
Rom. 1.  The just man shall live by his own faith, for the word of God cannot be comprehended and embraced by any works, but by faith only. Even so it is manifest, that as the Soul hath need of the only word, to obtain righteousness and life, 
Faith only justifieth.  even so it is justified by only faith, and no works; for if it might be justified by any other means, than should it not stand in need of the word, and so consequently no need of faith. But this faith cannot consist altogether with works, that is to say, if thou presume to be justified together with works, whatsoever they be, for this were even to halt on both legs, to worship Baal, and to kiss the hand, which of all other is abominable, as witnesseth job. Therefore, 
job.  when thou beginnest to believe, thou dost learn withal, that all things in thee are altogether blameworthy, sinful, and damnable, according to that saying of the Apostle in the second to the Romans, 
Rom. 2.  All have sinned, and have need of the glory of God. And to the Romans, 3. There is none that doth good, all have declined out of the way, they are altogether become unprofitable: for if thou know this once, thou shalt know that it is necessary for thee to hold fast Christ, that believing on him, who hath suffered for thee, and is risen again, thou mayest be made another man through this faith, being made free from all thy Sins, and justified by the merits of jesus Christ only.  
Therefore, for as much as this faith cannot bear dominion in any, but in the inward man, according to the testimony of Paul in the tenth to the Romans, 
Rom. 10.  With the heart we do believe unto righteousness. And for as much as this faith only doth justify, it is evident that the inward man cannot in any wise be justified, made free, 
Man is not justified by any external thing.  and saved by any external work or exercise, and that works whatsoever, avail nothing thereunto, as on the contrary through impiety, and only unbelief of the heart, man is made guilty, and the bondslave of sin, and not by any external sin or work. And therefore the first and principal care of every Christian man aught to be in this especially, that setting aside all vain confidence of works, he strengthen his faith more and more, and by daily increasings grow in knowledge, not of works, but of Christ jesus crucified for him, and risen again, as Peter in the last of his first Epistle teacheth, for as much, 
1 Pet. ult.  as none other work doth make a true Christian man. So Christ in the sixth of john, when the jews asked a question what they should do to do the works of God? excluding the multitude of works, wherewith he perceived them to swell, and puffed up in pride, did prescribe unto them one only rule, saying, This is the work of God, 
john 9  to believe on him whom he hath sent, for him God the father hath sealed. From hence right faith in Christ duly proceeding, 
Faith a treasure inestimable.  is a treasure inestimable, containing in itself all salvation, and preserving from all evil, as in the last of Mark, 
Mark. 16.  He that believeth and is baptized, shall be saved, he that believeth not, shall be damned, which treasure Esay inwardly regarding, did in the tenth of his Prophecy say, The decreed consumption overfloweth with righteousness, and the Lord of hosts shall perfectly fulfil the thing that he hath determined in the midst of the whole world, as if he had said, Faith which is a brief and summary fullness of the Law, shall replenish the believers with so great righteousness, that they shall not have need of any other help to attain righteousness: and the same doth Paul testify in the tenth to the Romans, 
Rom. 10.  For with the heart we believe unto righteousness. But thou dost ask by what means it cometh to pass, that faith only may justify, & give such a treasure of so great goodness without works, seeing that the whole scriptures do prescribe unto us so many works, so many ceremonies, and so many laws? I do answer, above all things be mindful of this chiefly that hath been spoken of before, to wit, that only faith without works doth justify, doth deliver, and doth save, which we will make more manifest hereafter. In the mean time seal up this, that the whole Scripture of God is divided into two branches, namely, 
The Scriptures have commandments and promises.  commandments and promises. Indeed the commandments do teach good things, but the things that are taught by them are not forthwith performed, for they do pronounce what we aught to do, but do not give power to do the same, but are instituted to this end, to discover man to himself, by means whereof, man may know his own disability towards the good, & so despair of his own strength: and for this cause they are called the old Testament, and so they be indeed. As for example, Thou shalt not covet, is a Commandment, by the which we are convinced all to be sinners, because man cannot choose but covet, whatsoever his endeavour be to the contrary, And therefore, that he may not covet, & so consequently fulfil the commandment, he is compelled to despair of himself, & to seek elsewhere for help of another, which he is not able to find in himself, 
Osee.  as Osee saith, Thy destruction cometh of thyself, O Israel, & thy health only from me. 
All the commandments be equally impossible to be accomplished by us.  The observation of which one commandment, is general to be observed in all the rest, for all the commandments are in all respects alike impossible unto us, & beyond our reach. Now when man is taught his own weakness by the commandments, & thereby brought into perplexity, how he may be able to accomplish the law, knowing that the law must be so of all parts accomplished, that no one jot so much, 
The Law must be satisfied.  or title thereof may be pretermitted, otherwise in danger of eternal damnation irrecoverable, being then truly humbled, and embased to naught in his own eyes, he findeth nothing in himself, whereby he may be justified, and come to salvation. Lo, here cometh the other branch of the Scripture, namely, the promises of God, which do bring the glad tidings of the glory of God, & speak on this wise. It thou wilt fulfil the Law, and not covet, as the Law requireth, behold here a remedy, Believe in Christ, in whom be promised unto thee, grace, righteousness, peace, freedom, and in whom thou shalt have all things if thou believe, and without whom thou shalt lack all things if thou dost not believe, for that which is impossible to thee in all the works of the Law (which be many, and yet unavayleable to salvation) thou shalt very easily, 
We accomplish all by faith.  and briefly achieve and bring to pass through faith, because God the father hath so established all things in faith, that whosoever have faith, may possess all things, and whosoever lacketh faith, may possess nothing, 
Rome 11.  for God hath shut up all things under unbelief, that he might have mercy on all. 
God only commandeth, and performeth.  On this wise the promises of God do give freely unto us, that which the commandments do exact of us perforce, and do fulfil that, which the law doth straightly command: that so all things may belong unto God only, as well the commandments, as also the performance of the same. Only God commandeth, only God performeth, and therefore God's promises have relation to the new Testament, yea rather are the new Testament itself.  
For as much therefore as the promises of God be holy words, true, just, peaceable, and full of all goodness, it cometh to pass, 
The first arm of faith.  that the soul which doth cleave steadfastly to the same, with an unshaken faith, is become so united unto them, yea is also wholly so swallowed up of them, that it doth not only partake thereof, but is thoroughly gorged, and made drunken with all the power and force of the same: for if the touching of Christ did give health, how much more shall a very tender feeling of the word in the spirit? nay rather ha' through swallowing down of the word, communicate to the soul all things that appertain to the word. By this means therefore, the Soul through faith only without works, believing in the word of God, is justified, sanctified, pacified, delivered, and replenished with all goodness, and it is truly made the daughter of God, as it is said in the first of john, He gave them power to be made the sons of God, 
john. 1.  even them that do believe in his name.  
By this it may be easily perceived, from whence saith hath received so great force, and why neither any one, nor all good works are comparable unto her, because no work can cleave fast unto God's word, nor be within the soul, wherein faith only, & the word, do reign & govern, for such as sword is, such becometh the soul, made by force of the word, even as a fiery plate of iron doth glimmer like unto fire, by means of uniting the fire and the plate together, so that it is manifest, that to a Christian man faith sufficeth only for all, and that he needeth no works to be justified by. Now if he need no works, them also he needs not the law: if he have no need of the law, surely he is then free from the law. So this also is true. The law is not made for the righteous man, and this is the same Christian liberty. Our faith which doth work in us, not to be idlers, nor to give ourselves to lust and evil life, but that we be not tied to a necessity of observing the law, or doing works, to the end to obtain righteousness, 
Another arm of faith.  or salvation thereby. Let this be the first arm of faith, & let us see another, for this also is the duty of faith, that it reverence him on whom it believeth, with a most godly and earnest bend affection, to wit, that it account him true, & worthy to be believed, for there is no honour like unto the opinion conceived of truth and righteousness, 
The greatest honour  wherewith we do most highly esteem of him whom we do believe, for what are we able to ascribe to any person, more than truth, righteousness, & goodness, of all parts perfect and absolute? Contrariwise, it is a detestable reproach, to conceive a secret opinion of a man to be false, 
The greatest reproach.  faithless, and wicked. So the soul, as long as it believeth steadfastly in God that maketh the promise, doth account him true & righteous, than which opinion can nothing be more acceptable to God. This is the highest honour of God, to ascribe unto him truth, justice, & whatsoever else aught to be yielded to him whom we do believe: this man yieldeth himself ready to execute all his will: this man doth sanctify his name: this man suffereth himself to be exercised, 
Perfect obedience.  according to the will & pleasure of God, because cleaving firmly to his promises, he doubteth not but that he is true, just, wise, & will do, dispose, and govern all things for the best: but is not such a soul by the same his faith most humbly obedient to God in all things? what commandment remaineth then, which this obedience hath not sufficiently satisfied? what fullness can be more absolute, than all manner of humble obedience? but this obedience cometh not by works, but by faith only, and believing the promises. On the other side, what Rebellion? what impiety? 
Rebellion.  what greater reproach can there be unto God, than not to believe him when he promiseth? for what is this else, than either to make God a liar? or to be doubtful of his truth? that is to say, to ascribe truth to himself, and to condemn God of vanity & lying? wherein doth he not deny God, and make to himself an image of himself in his own heart? what avail deeds (I pray you) wrought in this unbelief? though they seem never so Angelical, or Apostolical? And therefore very well did God conclude all, not in wrath & lust, but in unbelief, jest such as feign that they have fulfilled the law through chaste and meek works of the law (such be virtues human and civil) should presume upon their salvation, when as being shut up in the sin of unbelief, they must either seek for mercy, or to be damned through justice. But when God doth see truth to be ascribed unto him, 
God doth honour them that believe on him.  & that he is worshipped with the faith of our heart, which is as much honour as he desireth, then doth he honour us again, & imputeth unto us truth & righteousness for this faiths sake: for faith, in yielding to God his own, doth work truth & righteousness, and therefore God doth recompense our righteousness again with glory, for it is true and just, that God is true & just. So also, to ascribe unto God justice & truth, & to confess the same, is to be true and just. 
1 King 5.  To this effect we read in the 1 of the Kings, the 5 Chapter, Whosoever doth honour me, I will glorify him: and whosoever doth despise me, shall be nought set by. The same also pronounceth Paul to the Romans, 
Rom. 4.  the 4 Chap. That to Abraham his own faith was imputed unto righteousness, because through the same he gave unto God the glory most absolutely, & that if we believe, faith shall be imputed for the same cause unto us for righteousness. The third arm of faith, 
The third arm of faith.  which is a jewel inestimable, is this, that it coupleth the soul with Christ, even as the spouse with her husband. 
The uniting of the soul unto her spouse  By which sacrament (as Paul reaches) Christ & the soul are made one flesh. If they be one flesh, then is there a ●rue marriage betwixt them, yea, rather, a marriage of all other most perfect, absolutely accomplished betwixt them (for the marriages betwixt man & wife be but slen●er figures of this union) whereupon it followeth, that all things are common betwixt them, as well good as bad, so that whatso●●er Christ doth possess, the faithful soul may boldly presume upon the same, & triumph over them, as though they were his own. Likewise, whatsoever appertaineth ●o the soul, the same may Christ challenge unto himself, as if they were his own. Let us compare these together, & we shall perceive inestimable treasure. Christ is full of all grace, life, and saving health the soul is fraught full of all sin, 
Behold inestimable treasures.  death, and damnation. Now let faith come betwixt these two, and it shall come to pass, that Christ shall be loaden with sin, with death, and with hell, but unto the soul shall be imputed grace, life, and salvation, for it behoveth Christ, if he be the husband, to accept, and jointly possess the things appertaining to his spouse, and withal, to communicate to his spouse the things that appertain to his possession, for he that giveth unto her his body, and himself wholly, how can it be, but that he must give her all things else withal? and he that is possessed of the spouse, how doth he not withal possess also the things appertaining to the spouse? Here cometh lo to the view, a most sweet spectacle, not only of communion, but of a comfortable battle of victory of salvation and redemption.  
For in as much as Christ is God and Man, and such a person, as never yet sinned, never dieth, nor is damned, yea such a one, as neither can sin, no● die, nor be damned, and that his justice his life, his saving health, is unvanquishable, everlasting and omnipotent, when as (I say) such a person doth communicate to himself, yea rather doth wed (as his own) the sin, death, and damnation of his spouse through the wedded King and union of Faith. And that the case now standeth none otherwise, then as if they were his own proper peculiar, even as it himself had sinned, were traveling, dying, and descending into hell, to bring all things in subjection: And that sin, death, and hell could not swallow him, being all of necessity clean swallowed up in him by a miraculous conflict (for his righteousness is greater than the sins of all men: his life surmounteth in power all death, his saving health is more victorious than all hell) even so the faithful soul, through the assuredness of her faith in Christ her husband, is delivered from all sins, made safe from death, guarded from hell, and endowed with the everlasting righteousness, life, & saving health of her husband Christ. On this wise Christ doth couple her unto himself a glorious Spouse without spot and wrinkle, cleansing her with the fountain in the word of life, that is to say, through faith, the word of life, of righteousness, and of salvation. Even so doth he marry her unto himself in faith in mercy, and compassions, in justice and judgement, as he testifieth in the second of Osée. 
Ose 2. The Majesty of this royal marriage.   
Wherefore who is able to value the royalty of this marriage accordingly? who is able to comprehend the glorious riches of this grace? where this rich and loving husband Christ doth take unto wife this poor and wicked Harlot, redeeming her from all evils, and garnishing her with all his own jewels. For it is impossible now, that her own sins should destroy her, sithence they are laid upon Christ's shoulders, and swallowed up in him, sithence also it doth now possess the same righteousness in her husband Christ, of the which she may now embolden herself, and presume upon them as in her own right against all her own sins, against death and hell, and may with confidence encounter the enemy, and say, if I have sinned, yet my sweet husband Christ, in whom I do believe, hath not sinned, all whose riches are mine, and all mine are his: As in the Canticle of Solomon. My well-beloved husband to me, and I unto him This is that Paul speaketh of in the first to the Corinth's the fifteenth Chapter. 
Cor. 1. the 15. chapter.  Thanked be God which hath given us victory through jesus Christ our Lord: Even the victory over sin & death. And in the same place he bringeth in, that sin is the sting of Death, but the force of sin is the law.  
Hereof therefore you do understand again, 
For what cause faith is so much esteemed.  what the cause is that faith is so highly commended: that it is able alone to fulfil the law, & to justify without any help of works: For thou dost perceive how the first commandment, 
The true worship of God.  Thou shalt worship one God only, is now accomplished by Faith only: For if thou were nothing else from the sole of the foot, to the crown of the head but good works, yet shouldst thou not be just, nor shouldest thou worship God, nor fulfil the first commandment, for as much as God cannot be worshipped, unless the praise and glory of all truth and all goodness be truly ascribed unto him: but this cannot works bring to pass, only the faith of the heart must achieve this. For we do glorify and confess him to be true, not by working, but by believing. In this respect Faith only is the righteousness of a Christian man, and the accomplishment of all the Commandents: For he that doth accomplish the first Commandment, doth fulfil all the rest with no labour at all. For works being things without sense, cannot glorify God, though they may be practised to God's glory, being joined with faith. But we, at this present, inquire not the works wrought, of what quality they be: but we do inquire of the person that maketh the works, that glorifieth and bringeth forth the works: 
Faith maeeths works  And the same is the very Faith of the heart, the head and substance of all our righteousness: whereupon it followeth, that the doctrine that teacheth the satisfaction of the law by means of works, is blind and perilous, for as much as before all works, it behoveth that all the Commandments be accomplished, and that works do follow after this fulfilling of the law, as we shall hear more at large afterwards.  
But to the end we may more manifestly behold this grace which this our inward man doth possess in Christ, it is to be observed, that in the old Testament, 
The prerogative of the first birth.  God did sanctify to himself the first borne of every mankind, & the first birth was wonderfully esteemed, surmounting all other in double honour: Namely, in the Priesthood, and in the kingdom, for the first begotten brother was Priest & Lord of all other: under which shadow Christ was prefigured unto us, the true and only first begotten of God the Father, & of the virgin Mary, and the true King and Priest: 
Whereof the kingdom of Christ doth consist.  but not according to the flesh and the world, for his kingdom is not of this world, he reigneth and sanctifieth in spiritual and heavenly things which are righteousness, truth, wisdom, peace, salvation, etc. Not as though all things of this world and of hell, were not also in subjection unto him (otherwise how could he preserve and defend us from them all) but because his kingdom doth consist neither in them nor of them. Even so neither his Priesthood doth consist in outward pomp of apparel and gestures (such as the human Priesthood of Aaron was, 
Christ's Priesthood.  and as our ecclesiastical Priesthood is at this day) but in spiritual things, by the which he doth make intercession for us unto God the father in heaven, by a certain invisible office, and there doth offer up himself, and performeth all things that behoved a Priest to do. 
Priestly office. Paul to the hebrews.  Even as Paul doth describe him by a figure of Melchisedech in his Epistle to the hebrews. Neither doth he only pray, and make intercession for us, but also doth teach & instruct us, inwardly in spirit with the lively doctrine of his spirit, which two are the peculiar properties of a Priest, which also is figured in carnal Priests by prayers & visible preachings. 
How it is to be taken that faithful Christians be Priests.   
And even as Christ by his first birth did obtain these two dignities, so doth he impart and communicate the same to every his faithful spouse, by the right of the foresaid marriage, whereby they are all spouses, whosoever are espoused to the husband. And hereof cometh it, that we all that believe in Christ are Priests and kings in Christ, as in the first of Peter the second Chapter, You be a chosen kindred, 
1 Pet. ●.  a people of adoption, a kingly priesthood, and a priestly kingdom, to the end you should show forth his power, who hath called you from darkness, into his marvelous light: which two are thus to be taken.  
First as concerning the kingdom, 
Christian kings.  every faithful Christian through Faith is so advanced above all other things, that in spiritual power he is become Lord over all, so that none of all the creatures can do him any harm at all: Nay rather all things are made subject unto him, and compelled to serve for his safety, according to the testimony of Paul in the eight to the Romans. 
Rom. 8.  All things do work together to the elect to good. Likewise in the first to the Corinthians, the third Chapter. All things are yours, 
1 Cor. 3.  whether it be life or death, things present, or things to come, 
Note.  but you are Christ's. Not that to every Christian, all pre-eminence is given in bodily power to possess and rule over all things (which furious frenzy hath bewitched many our Prelates every where) for this dominion is proper to Kings, Princes, and Potentates of the earth: whereas the very use and manner of our lives, doth sufficiently teach us, that we are subject to all, that we do endure many tribulations, yea, & even die the death. Nay, rather, by how much a Christian doth excel in Christianity, by so much the more is he subject unto all inconveniences, vexations, and deaths, as we may easily see in the very flower of the first borne Christ himself and all his holy brethren. 
The spiritual kingdom.  This power is spiritual, which doth bear dominion even in the midst of enemies, and is mighty even amidst the very tortures, which is nothing else in effect, but that power is made perfect in weakness, and that in all things I may make gain for my safety: insomuch, that the cross and death itself may be compelled to serve for my behoof, and to work my salvation: and this is that high and notable dignity, yea, that true & omnipotent power, the spiritual kingdom, wherein nothing is so good, nothing so bad, which shall not work to my good, so that I believe. And yet have I need of nothing (sithence only faith doth suffice to salvation) but that faith may in the same exercise her force, & the dominion of her liberty. Behold now this is that inestimable power and liberty of Christians.  
So also we be not only most free kings of all other, but we be Priests also for ever, 
We be Priests for ever.  which doth far surpass all kingdoms: For through our Priesthood we are made worthy to appear before God, to pled and pray for other men, & one to instruct the other the things that are of God. For these be the offices peculiar unto Priests, which can in no wise be committed to any unbeliever. Such a prerogative hath Christ obtained for us, that as joint brethren, coheirs, and jointkings, so also we should be unto him jointpriests, presuming boldly with confidence through the spirit of Faith to preach unto the presence of God, and to cry unto him Abba Father, and to pray for each other, and to do all things that we see to be executed & figured by the visible and corporal function of the Priests But unto the unbeliever nothing serveth or worketh unto good, 
All things evil to the unbeliever.  but he is become servant of all other, to whom all things turn unto evil, because he doth wickedly employ all his endeavour for his own behoof, and not to the glory of God. And by this means he is neither Priest but profane, whose prayer turneth unto sin, nor doth appear before God, because God doth not hear sinners. Wherefore who is able to comprehend the pre-eminence of Christian dignity? which through her own kingly power executeth dominion over all things, over death, life, sin, etc. and which through her priestly glory is able to work all things in the sight of God, because God doth bring to pass the things for the which he doth pray & wish, as it is written, He shall work the will of them that fear him, & shall hear their petitions, & shall save them, To this glory surely is no possible access by working, but only by faith and belief.  
By the premises may every man easily perceive, 
The liberty of Christians.  by what means a Christian man is free from all, and Lord over all: so that to become just and saved, he shall not need any works at all, but through faith only obtaineth all those things sufficiently: who if he would be so mad, as to presume to be made a just, a free, and a safe Christian, by force of any good work, he should surely loose his faith forthwith, together with all his good works, which folly is aptly moralised in that fable of Aesop, where the Dog swimmeth in the water, & carrying flesh in his mouth, deluded with the shadow of the same flesh glittering in the water, whiles gaping with open mouth, he snatcheth after the shadow, he both loseth the true flesh, and the shadow withal.  
Here you will ask of me, If all be Priests that be in Christ's Church: by what title then may they (whom we call commonly Priests now) be discerned from Lay men? I do answer: There is a great injury committed against these words, to wit, Priest, Clarke, Spiritual, Ecclesiastical, whiles they be translated from all the rest of the Christians, and be abridged to these few, which through evil custom are termed Church men: For holy scripture doth make no difference betwixt them, saving that it entitleth them by the names of Ministers, Servants, and Stewards, which do now vaunt themselves to be Popes, Bishops, and Lords, which aught to minister to others in preaching the word, to teach the faith of Christ and Christian liberty: For albeit this be true, that we be all Priests indifferently, yet can we not all, nor yet aught we all minister & teach publicly, though we were all able to do so: For so doth Paul teach in his first to the Corinth's, the fourth Chapter. Let men so esteem of us, 
1 Cor. c. 4.  as ministers of Christ, and Stewards of the mysteries of God.  

To what issue the ministry Ecclesiastical is come.  But this Stewardship is now enhanced unto so mighty a Potentate & pomp of power, and unto a certain terrible tyrant, that no kingdoms of the Gentiles, ne yet any empires of the whole world are not able to countervail the same in stateliness. As though lay people were a certain somewhat beside and no Christians at all. Through which perverseness it is come to pass, that the true knowledge of Christian grace, Christian faith, and Christian liberty, yea of Christ himself, is come wholly to utter ruin, while, in the mean space, an importable clog and intolerable bondage of men's works and traditions are crawled up in his place, and we (according to jeremies' lamentations) are become vassals of the most vilest varlets of the world, which do abuse our misery to work all infamous filthiness, and shameful reproaches of their beastly licentiousness.  
But to return to our purpose again. 
How Christ aught to be preached.  I suppose that by the foresaid demonstrations it is made manifest, that it sufficeth not to a true Christian man to preach the works, life, and doctrine of Christ, after an historical manner, and utter the same, as in telling of tales, as though to know them to be patterns of framing our lives, were enough (like as they use to preach which are now accounted the best) much less if it be utterly concealed, and instead thereof men's constitutions and traditions be taught to supply the place. There be some now a days, and they not a few, which to this purpose do preach and teach Christ, that they may move the affections of the people to bewail the passion and torments which Christ suffered, and to be displeasant against the jews, and such other childish and fond matters of no great importance. But Christ aught to be preached to this end, that faith in him may increase, that it may appear, that it is not enough, that there is a Christ, but that he may be a Christ (which is a Saviour) unto thee and unto me: And that he doth work the same in us, which is mentioned of him, & is agreeable to the name whereby he is named: which faith springeth, flourisheth, and is preserved by this, if the preaching do notify the cause wherefore Christ came, what he brought with him, what he gave, and to what use and purpose he is to be embraced. And this cometh to pass, where Christian liberty (which we do attain by him) is truly taught: and by what means all we Christians are Kings and Priests: wherein also we be Lords over all: and upon what this our affiance (that whatsoever we do is well pleasing and acceptable to GOD) is grounded, as I have said before.  
For whose heart hearing these things will not melt for very joy, 
The fruit of true preaching  and wax ravished in love of Christ, having received so great a consolation? to the which love he can never possibly attain by any laws or works at all: what is he that can hurt such a heart, or may appall the same with fear? If conscience of sin do rush upon him, or horror of death amaze him, lo, it is ready to trust in the Lord, nor is afraid for any such evil noise, nor is disquieted, until it do despise the enemies, for it believeth that Christ's righteousness is become his own righteousness, and that his sin is now no longer his own, but Christ's sin. But it behoveth that all sin be swallowed up at the very sight of Christ, through the faith of Christ, as hath been declared before, and learn now with the Apostle, to tread upon, and triumph over sin and death, and to say, Death, where is thy sting? Death, where is thy victory? the sting of Death is sin, but the power of sin is the Law. God be thanked, who hath given us victory through jesus our Lord, for death is swallowed up through the conquest, not of Christ only, but our own also, because it cometh to pass by our Faith, that the conquest is made ours, and that in the same we do overcome.  
Let this suffice touching the inward man, touching his freedom, & touching the principal righteousness of Faith, which neither need th●awes nor works, which will turn to his destruction that dare presume to be justified by them. Now let us return to the other part, to wit, the outward man: For in this treaty answer shall be made to all them, 
The demand of them which do not conceive Luther, yea rather which do not conceive what faith is.  who being offended with the word of Faith, and with the things that have been spoken of before, do reply on this wise against us. If Faith do accomplish all things, and if Faith be only and alone sufficient unto righteousness, to what end then are we commanded to do good deeds? we may go play us then, and work no working at all, being furnished sufficiently with faith, I do answer, Not so ye ungodly, not so. In deed this matter would even so far, as you say, if we were perfectly and altogether the inward and spiritual men: which we cannot be in any wise, before the last day at the rising again of the dead. So long as we be clothed with this mortal flesh, we do but begin and proceed outward in our course towards perfection, which will be consummated in the life to come. And for this cause, the Apostle in the eight to the Romans, 
Rom. 8.  doth call this the first fruits of the Spirit, which we do enjoy in this life, the tenth and fullness of which spirit we shall receive in the life to come. To this belongeth that whereof we spoke before, namely, that a Christian man is servant of all, and subject to all, for in this that he is free, he worketh nothing, but in this, that he is a servant, he worketh all things. Now let us see how these two will stand together. Albeit man be sufficiently justified by faith in the inward Man Spiritually, as I said before, enjoying all that he aught to have, saving that he must by daily increasings enlarge this same faith, and riches of grace, until he be unclothed of his flesh, yet remaineth still in this mortal life, upon the face of the earth, wherein he must of very necessity nourish his own body, 
From whence works take their beginning  and be conversant amongst men. And even here now works do begin to take their entrance. Here we may not give ourselves to idleness. Here now we must apply ourselves earnestly to exercise this body with fastings, watchings, labours, and other moderate disciplines, to bring it in subjection to the spirit, that it may become obedient to faith, and conform itself to the inward man, & that it rebel not, nor hinder the spirit, following therein his own natural inclination, if it be not otherwise tamed: for the inward man being alike fashioned unto God, and created after the image of God, through faith, is both joyful, and comfortable, for the love he hath to Christ, 
The only work of the inward man.  in whom he is endued with so many good things, whereupon in this only doth it occupy itself, namely, to serve the Lord with a free love, with joy, and thanks.  
Now whiles it is exercised in this course, behold in her own flesh it findeth a contrary will, which traveleth altogether to serve the world, and to seek the things that are her own, which the spirit of Faith cannot away withal, nor is able to endure it, and therefore with valiant courage attempteth to subdue and tame this rebellious will, as Paul witnesseth in the seventh to the Romans, I am delighted with the Law of God in mine inward man, but I see another Law in my members, rebelling against the Law of my mind, & leading me captive into the law of sin. And in another place, I do chastise my body, & bring it into subjection, jest whiles I preach to others, I myself may be found a castaway. And in the fifth to the Galath. 
Galath. 5.  They that are of Christ have crucified the flesh, and the concupiscences thereof.  

Of what mind we aught to be in doing good works.  But neither we may do these works in any wise, being of the opinion that man may be justified through them in the sight of God. For this false opinion is not tolerable in the eye of Faith, which Faith is the only righteousness before God. But in these works we must be of the mind, so to bring the flesh into subjection, and to cleanse the evil concupiscences thereof, that it may not bend the view of the eye to any thing else, than to the mortifying of evil concupiscence and lust: For when the soul is washed clean through faith, and made the darling of Christ, it would also desire that all things else, yea, and her own body chiefly might be purged together withal, to the end all things in her might love, and glorify God together, whereby it cometh to pass, that man through an enforcing necessity of the flesh, may not give himself to idleness, & for that cause is constrained to do many good things, to the end he may bring his body into subjection. And yet these works are not of such power, as to be able to work man's justification before God. But man of a very pure love, doth work the same, to the service and obedience of God, beholding in them nothing else than God's good will, unto the which he would most willingly and dutifully yield alhumbie obedience in all things.  
By this means every man may easily direct himself, 
How the body aught to be chastised. Note.  how he aught most orderly (as the saying is) and most commodiously attemper his own body, for he shall fast so much, watch and labour to much, as shall seem most expedient, for the taming of the wantonness and licentiousness of his body. But those that do vaunt to be justified by works, do regard not the mortification of the flesh, and the lusts thereof, but the works themselves, being of opinion, that if they do very many, & great good deeds, they are thereby in good case, & are become just therewith: sometime hurting the brains, and destroying nature utterly, or at lest making it unprofitable. And this is a wonderful folly, & gross ignorance of Christian life, and of Christian faith, to have a will to be justified and saved by works without faith.  

A notable similitude.  But to the end that which we have said may more easily be conceived, let us make demonstration thereof by similitudes. The works of a Christian man being justified and saved through his own faith, by the mere and free mercy of God, aught to be of none other value and estimation, than the works of Adam and Eve, and all their children should have been in Paradise if they had never sinned, of whom God spoke in the second of Genesis on this wise, 
Gen. 2.  God did place man, whom he created, into Paradise, that he might work and manure the same. But God created Adam just and perfect, and without sin, so that he should not have need to be justified and made perfect by any his own work, endeavour, and safe keeping. But to the end he should not be idle, God enjoined him this work, to manure Paradise, and to keep it, which works had been truly most free, wrought in respect of nothing, but of God's good pleasure only, and not to procure righteousness thereby, wherewith he was fully endued already, and which also should have been jointly in the creation of us all.  
To the same effect be the works of the faithful believer, 
Faith doth restore into Paradise.  who through his own faith being restored again into Paradise, and created again of new, needeth no works to become, or made just thereby. But because he should not be idle, but manure his own body, and keep it, he must do such works of freedom in respect of Gods good will only, saving that is not yet fully created again anew with perfect faith and love, which behoveth to be increased daily, yet not by force of works, but of their own strength. Take yet another example. 
Another examples  An holy Bishop consecrating a Church, Bishopping children, or executing some other parcel of his function, is not himself consecrated a Bishop by force of those exercises, nay rather unless he had been a consecrated Bishop before, none of all these works could have been to any purpose, but accounted rather childish, altogether foolish and apish. Even so a Christian man, being first consecrated by his own faith, doth work good works indeed, yet is he made thereby never a deal the more holy, or the more a Christian, for this is the work of faith only, yea rather, unless he did first believe, and were a Christian before, all his works would not be worth a straw, but rather very wicked, and damnable sins.  
And for this cause these two sayings be true, 
Two notable sayings.  namely, Good works do not make a good man, but a good man doth make the works to be good. And evil works do not make an evil man, but an evil man doth make the works to be evil, so that it behoveth always, that the substance or person be good first, before all good works, and that good works follow then by order, and proceed from a good person, as Christ himself witnesseth. An evil tree doth not bring good fruit, and a good tree doth not bring evil fruit. For it is evidently known by experience, that the fruit doth not bear the tree, and that the tree doth not grow in the fruit, but contrariwise, the trees do bear the fruits, and the fruit doth grow in the trees. Therefore, as it is necessary that the tree be first before the fruit, and that the fruit doth not make the trees good or evil: But contrarily, such as the tree is, such is the fruit, so is it necessary, that the person, or man himself be either good or bad first, before he make a good or bad work, and that his works make him neither good nor bad, but the man himself maketh his own works good or bad.  
Semblable hereunto may we see in all occupations. 
Another example.  An evil house or a good house doth not make an evil or a good Carpenter, but a good or bad Carpenter maketh a good or bad house. And so generally in all kinds of manual occupations and sciences, no piece of work doth make the Artificer good or bad, but such as the Artificer is, such work maketh he: even so fareth it in the case of mens works. Such as the person is either in faith or in unbelief, such is his work, if either done in faith, and so good, or done in unbelief, & so evil. But contrariwise, it is not so, to wit, such as the work is, such is the person, made in faith or unbelief, for as works do not make a man to be a believer, so neither do they make a man righteous. 
Only faith justifieth.  But faith, as it maketh man believing and righteous, so doth it make his works to be good. For as much therefore as works do not justify any man, and that it behoveth man to be righteous before he work any good work: it appeareth most manifestly, that faith only by the mere mercy of God through Christ jesus in his word, doth make worthy, and sufficiently justify, and save the person: and that a Christian man needeth no work nor law at all, thereby to attain salvation, for that through faith he is free from all law, and doth freely work all things that he worketh of his own mere good will, respecting therein neither profit, nor salvation, but only the good will of God, for as much as he is now already fully replenished, and made safe by the grace of God through his own faith.  
Even so no good work availeth to righteousness and salvation to the unbelieving person. On the other side, 
The unbelieving person is not made evil by works.  no evil work maketh him evil or damnable, but his own unbelief, which both maketh the tree evil, and withal, maketh the works evil and damnable, whereupon in this, that any person is made good or bad, he doth not receive this being good or bad by works, but this his good or evil taketh beginning from the root of faith or unbelief, as the wise man recordeth, The beginning of sin is to fall from God, which is in effect, to be unbelieving. 
Heb. 11.  And Paul in the 11 to the Hebrews, It behoveth him that cometh to God, to believe. The same also speaketh Christ, Either make the tree good, and the fruit thereof good, or make the tree evil, and the fruit thereof evil, as if he might say, who so will make good fruits, must begin at the tree first, & plant upon a good stock, so who so will make good works, must begin, not at the working, but at the believing, which belief doth make the person good, for nothing maketh the person good, but faith, nor any thing maketh him evil, but unbelief. 
Works do make a man good, but that is in the sight of men. Matth 7.  Indeed this is true, that by works man is made good or evil in the judgement of men, but this is as much in effect, as to do it to understand, and let it be known who be good, or who be evil, whereof Christ speaketh in the seventh of Matthew, You shall know them by their fruits. But this knowledge consisteth only in show, and outward appearance, & semblance, wherein many are deceived that presume to teach and prescribe, whereby men may be justified in the mean time, making not once so much mention of Faith at all, masking still in their own mismaze, 
The original of some men's error.  always deceived, and deceiving others, going forward from worse unto worse, blind guides of the blind, wearying themselves with a multitude of works, & yet never attaining to true righteousness, of whom Paul writeth in the 1. 
1 Tim. 3.  to Tim. the 3. Chap. Having indeed an utter show of holiness, but denying the power thereof, always learning, but never attaining to the knowledge of the truth. Therefore behoveth him that will not wander out of the way, with these blind guides, to enter into a deeper consideration, than the utter show of works, of laws, & doctrines of works, but must rather with a quite contrary aspect pry into the person, and note diligently the reason, whereby man is justified: and here shall he find, that man is justified and saved, not by works, nor by the law, but by the word of God, that is to say, by the promise of his grace, and by faith, that so the glory thereof may redound to the majesty of God, Who hath saved us that believe, not by the works of righteousness which we have done, but according to his own mercy, through the word of his own grace. 
Rules to understand the doctrines of many.   
Whereby it remaineth easy to be known in what respect good works are to be rejected or embraced, & in what sense all the doctrines of men touching works aught to be understood: for if works be compared to righteousness, and be practised by a perverse Leviathan, and of that false persuasion, to presume upon the obtaining true justification thereby, they do now enforce a necessity unavoidable, & do utterly extinguish liberty & faith withal, and so even by this means are now no more good, but merely damnable, for they be not now free, but blasphemous to the grace of God, whose only property is through faith to justify and save, which things works do affect to bring to pass, not of any their ability, but by a wicked foolhardiness only, issuing from our own gross ignorance: by reason whereof they do violently rush, and intrude into the office of grace and the glory thereof. 
The reason of Luther's Doctrine.  For this cause therefore we do not reject good works, but rather do most heartily embrace and teach them: Neither do we condemn them in respect of themselves, but in respect of the wicked addition given unto them, and perverse opinion conceived of them, in thattaining of righteousness: whereby it cometh to pass, that they appear good only in show, being not good in deed, and in truth, thereby being themselves deceived, and deceiving others also, as ravening wolves clothed in sheeps skins.  
And this Leviathan and perverse opinion in works cannot possibly be reclaimed, where pure faith wanteth, 
The work of Leviathan.  nor is removable from these holy workmen before that Faith the vanquisher thereof come in place and bear dominion in the heart. Nature is not of itself forcible enough to expel it, not not so much as to take notice thereof, but esteemeth it in place of a most holy will: whereas if custom prevail, & take deep rooting in this perverseness of nature (as is already brought to pass through wicked teachers) it is an incurable disease, and leadeth astray innumerable people into destruction unrecoverable. And therefore albeit it be a commendable thing to preach & writ gloriously of repentance, confession, and satisfaction, yet if they surcease here, and proceed no further, even to the instructing of faith: such doctrine doubtless is deceivable and devilish: For even so Christ with his beloved john did not only say, Repent ye of your sins: But added also the word of faith, For, the kingdom of heaven is at hand.  

Preachers must exhort to Faith.  For the one part of God's word aught not to be preached alone but both together must be taught: both new and old must be delivered out of this treasury, aswell the voice of the Law, as the word of Grace. The voice of the Law must be uttered, that the people may be terrified, and framed to know their sins, and thereby be turned to repentance, and amendment of their former life. But here forthwith must not stay be made: for this were only to wound, and not minister plaster: to lance, and not to heal: to kill, and not to quicken: to lead unto hell gates, and not to deliver from thence: to throw down altogether, and not raise up. Wherefore the word of grace also, & the word of promised forgiveness, aught likewise to be preached, to instruct & raise up the faith, without the which in vain is the doctrine of the law, of contrition, of repentance, & of all other things also practised and preached.  
Indeed there remain as yet certain preachers of Repentance and Grace, 
From whence repentance or Faith do proceed.  but they do not disclose the law, and the promises of God, in that lively spirit & force as others capacities may attain to the true fountains and spring head of Repentance and Grace. For Repentance proceedeth from out the law of God, but faith or Grace doth issue from God's promise. As the Apostle witnesseth in the tenth to the Romans. Faith cometh by hearing, 
Rom. 10.  but hearing cometh of the word of Christ: Wherefore it cometh to pass, that man receiveth consolation, and is raised up through Faith of God's promises, who otherwise through the threatenings and terrors of God's Law, is brought low, and thrown down into the knowledge of himself. 
Psalm. 29.  Whereof the Psalmist in the xxix. Psalm. Mourning shall devil until the evening, and joyfulness until the morning.  
Let this suffice to have been spoken of works in general, 
Of works towards our neighbours.  and of those works also which a Christian man doth exercise towards his own body. Lastly, we will speak of those works which the Christian doth employ to the use of his neighbour. For man doth not live unto himself only in this mortal body, to work in the same, but to all men generally upon the earth, Nay rather man liveth only to other men, and not to himself: For to this end doth he keep his body in subjection, that he may thereby more sincerely and freely serve to the necessities of others. As witnesseth Paul in the 14. to the Romans. 
Rom. 14.  No man liveth to himself, and no man dieth to himself. For he that liveth, liveth unto God, and he that dieth, dieth unto God. It is not possible therefore, that in this life man should be idle and unfruitful towards his neighbours. For of very necessity he must talk, work, and be conversant amongst man. Even as Christ made to our likeness in properties, 
Baruch. 3. A Christian must apply himself to all men.  was found to be as man, and conversant amongst men. as Baruch testifieth in his third Chapter.  
And yet he needeth none of all these to procure righteousness and salvation. And therefore in all his works behoveth him to be so framed in mind, and to direct his whole affection only to minister to the necessities of others, to seek the commodity of others, in all his deeds, having regard to nothing else, than to the behoof and profit of his neighbour. For even so the Apostle commandeth us to work with our hands, that we may have wherewith to relieve the necessity of our brethren: whereas otherwise he might have said, 
To what end the body must be cherished.  to have wherewith to cherish our own bodies: but let him give (saith he) to him that is in need: For the property of true Christianity is, to regard the state of his own body, to this end, that through health & well preserving the same, he may be able to labour to gain riches, and to employ them to the relief of the needy. That so the strong member may help the weak member, and that we may be the sons of God, careful, and traveling each for other, bearing one another's burden, and by this means fulfilling the law of Christ. Behold here the true Christian life, this is the natural lively faith, 
The true Christian faith.  effectual through love: that is to say, when it breaketh forth into the work of most free service, with joy & love, wherein he doth freely and of his own accord, minister to others, reknowledging itself fully satisfied with the abundance and riches of his own faith.  
After the same manner when Paul had made evident to the Philippians, how rich they were made through the faith of Christ, in the which they had received plenteousness of all things, he giveth unto them another lesson, and saith, If you have received any consolation of Christ, if any comfort of love, if any fellowship of the holy ghost, fulfil then my joy, that ye may be all of one mind, & be endued all with the like love, being alike minded, & thinking all one thing, esteeming nothing of yourselves through contention or vain glory, but striving to excel each other in humility, every one regarding not the things of his own, but the necessities of others. Lo here by this rule of the Apostle, we see plainly the life of true Christians to consist in this, that all their works be directed to the commodity of others, for as much as every person doth so much abound through his own Faith, that all other works, and all his whole life, doth overflow unto him, wherewith he may be able to minister unto, and profit our neighbour, of a free, and voluntary good will, and benevolence.  
And to this effect he exciteth unto them Christ for an example, saying, 
The depravers of the Apostles doctrine.  Let the same mind be in you, which was in Christ jesus, who when he was in the shape of God, thought it no robbery to be equal with God. Nevertheless he made himself of no reputation, taking upon him the shape of a servant, and become like unto men, and was found in apparel as a man, he humbled himself & was made obedient even unto the death. For this most wholesome word of the Apostle have they hidden in darkness from us, which were altogether ignorant in the speeches of the Apostle, namely, The shape of God, the shape of Servant, apparel and the likeness of men, and did apply the same preposterously, to the natures of divinity, and humanity: whereas Paul's meaning was, that whereas Christ was fully beautified with the shape of God, and abundantly flowing with the store of all good things, so that he needed not any work, nor any passion to make him righteous and saved (for he did absolutely possess all those things, even from the first beginning of himself) yet was he not puffed up in pride with these, nor was lift up above us, nor did challenge to himself a certain power over us, albeit he might in his own right have claimed the same: But contrariwise, did so behave himself in labour, in works, in suffering, and in doing, that he might be like unto other men, both in apparel & countenance, none otherwise, than as man, even as if he had needed all these, and had possessed no parcel of the shape of God: all which nevertheless he undertook for our sakes, to the end he might minister unto our necessities, and that all things might be made ours, which he should bring to pass in this shape of a servant.  
Even so a Christian man being full and abounding through his faith like unto Christ his head, 
A Christian aught to conform himself to Christ.  aught to be contented with this shape of God obtained through Faith (saving that he aught to increase the same Faith, as I said before, until it be made perfect) for this is the life of man, his righteousness, and salvation, both saving the person, making him acceptable, and furnishing him with all things whatsoever Christ doth possess, as is before mentioned, which also Paul in the first to the galatians doth confirm, saying: But in this that I live in the flesh I live in the faith of the son of God. 
Gal. 1.   
And although he be on this wise free from all works, yet in this freedom aught be nevertheless to make himself of no reputation, and put on the shape of a servant, and to become like unto men, to be found in apparel as a man, and to minister, and to help, and by all means possible to work his neighbour's commodity, even after the self same manner as he feeleth, that God hath done, and daily doth for him through Christ, and this also he must do Gratis without all respect, saving in respect of Gods good pleasure, and even after this manner must he think unfeignedly.  

The confidence of a Christian man.  Behold my good God hath given unto me most unworthy and damned caitiff, beyond all desert, of his mere and free mercy, in Christ jesus, all the treasures of righteousness and salvation, so that henceforth I shall not stand in want of any thing at all, but of Faith, which may firmly believe in Christ: Wherefore to this so loving a father, who hath overwhelmed me with these his inestimable riches, why should not I frankly, joyfully, with all my heart, and with all my most loving and willing soul, yield all service whatsoever I do know to be well pleasing, and is acceptable in his eyes.  
Wherefore I will give myself wholly a certain Christ unto my neighbour, even as Christ gave himself unto me, and will do nothing in this transitory life, but that which I shall perceive to be necessary, commodious, and profitable for my neighbour, in as much, as I am sufficiently enough enriched with all good things in Christ through Faith.  
Lo here out of Faith floweth Love, 
The fruit of Faith. Behold gentle Reader how worthily is Luther reproached.  & rejoicing in the Lord, and out of Love floweth likewise a cheerful, liberal, and free heart to minister to the necessity of thy neighbour, frankly of thy own accord, so that here now is no consideration had of gratitude, or ingratitude, of praise or dispraise, of vantage or of loss: For neither doth he apply hereunto to win the favour of men, nor maketh any difference betwixt friends or foes, nor respecteth the thankful or unthankful, but most frankly and with most gladsome cheer doth yield himself wholly, and all that he possesseth, without regard whether he loose the same in the unthankful, or employ it on the deserving: For even so his father doth, disposing all things to all abundantly and most freely, making his sun to shine upon the good and the wicked. In like manner, the son doth work and suffer nothing but of a free and cheerful joy, wherewith through Christ he is delighted in God the giver of so great and inestimable treasures.  

We aught to know how great things are given us.  You see therefore, if we acknowledge all those things which are given unto us, of greatest and highest price (as Peter saith) the forthwith love is poured abroad in our hearts, by the holy Ghost, whereby we are free, cheerful, omnipotent, doers, workers, and conqueror of all tribulation, servants of our neighbours, yet Lords of all things notwithstanding. But such as do not know the gifts given unto them through Christ, to them Christ is borne in vain: such wander in the way of works, and shall never attain to the taste and feeling of those things. Therefore as our neighbour is pressed down with necessity, and wanteth of our store & abundance, even so were we overwhelmed with necessity in the sight of God, and needed altogether his mercy. Wherefore as our heavenly father did secure us in Christ jesus freely, even so aught we help our neighbour freely by our body and by our works, and every of us must be made a certain Christ each to other, that we may be made debtors of Christ, and that Christ may be one and the same in all, that is to say, that we may be true Christians.  
Who is able therefore to comprehend the riches and glory of a Christian life, which is able to do all things, 
The glory of a Christian life.  possesseth all things, and needeth nothing, an Empress and Conqueress of sin, death, and hell, and withal an handmaid nevertheless, serviceable and profitable to all? but the more is the pity. This Christian justification is, at this day, altogether unknown in the whole world, neither is it preached, nor procured, in so much, that we are ourselves ignorant of ●●eir name, and for what cause we be ●●●éemed and called Christians. True 〈…〉, 
In what respect we be named Christians  we have received our denominatio●● of Christ, not being absent from us, 〈◊〉 dwelling within us. That ●s to say, whiles we believe in him, and ●e jointly and mutually a certain Christ each to other, applying ourselves to our neighbours, even as Christ hath given himself to us.  
But in these our days we are taught by men's doctrines to seek after naught else but deservings, and merits, and the things which are our own, & have made of Christ naught else, but a sharp Lawmaker, much more austere than Moses was.  

The holy Mother of Christian example of Faith. Luke 2.  Semblably, the blessed virgin Mary did exhibit herself a singular precedent of the Faith above all others, whiles after the manner of all other women she was purified according to Moses Law (as it is set down in the 2 of Luke) whereas being notwithstanding not bound to any such law, nor needed to be purified in any such wise, yet she yielded herself to the law of her own accord, and of a free love unto the law, being made like unto other women, jest she might seem to offe● 〈◊〉 or despise them. She was not therefore made righteous for that work, but being righteous before, she did this deed surely, and without coaction. In like manner aught our works to be put in ure, not to the ●●nd to be justified by them, for as much as being justified first by Faith, it behoveth us to work all things freely and cheerfully for our neighbour's sake.  
So also Paul did circumcise his scholar Timothy, 
Paul doth teach works.  not because Timothy needed to be circumcised unto righteousness: but left he might offend or despise the jews that were weak in Faith, and which as yet were not capable of the freedom of Faith. But contrariwise, when as the jews did urge a necessity to be circumcised to righteousness, setting at nought the freedom of Faith, he did withstand them, and would not permit Titus to be circumcised, Galath. 3. 
Gal. 3.  for as he would not willingly offend or contemn the imbecility or weakness of others in the Faith, applying himself to their capacity for a time so likewise, would he not give place to the will of stiff-necked Insticiaries, when the liberty of Faith was like to suffer reproach, or be despised, keeping the midway, bearing with the weak for a season, and always setting himself against the indurate, to the end he might convert all in generality to embrace the liberty of Faith. With like affection must our works be employed, that we tolerate the weaklings in Faith, as the Apostle teacheth in the 14. to the Romans, but that with courage we resist the inflexible urgers of works, of the which we will treat more at large hereafter.  
Likewise Christ in the 17. of Matthew, when tribute was demanded of his Disciples, 
An example of our Lord Christ.  asked the question of Saint Peter, whether the children of the Kingdom were exempt from paying Tribute, and Peter affirming that they were, did command him notwithstanding to go to the Sea, speaking these words, Jest we give them cause of offence, go, and the Fish that first cometh to thy hands take, and opening his mouth, thou shalt find a groat, take the same, and give it for thee and me.  
This example is very much available for our purpose. In the which, Christ doth call himself and his Disciples free, and Kings sons, which stand in need of nothing, and yet of his own accord submitteth himself, and payeth Tribute.  
Therefore, by how much this work of Christ was necessary to Christ, and profitable unto righteousness and salvation, even so much are all the works of his elect and faithful available to righteousness, whereas they be all following after righteousness, and freely performed only to the necessity and example of others.  
Of the same condition are the works prescribed by Paul in the thirteenth Chapter to the Romans, 
Take hold of Luther all ye Religious, and admit him to be your teacher.  and in the third to Timothy, That men should be subject to the higher powers, and prepared to all good works, not because they should be justified thereby, where as they be righteous already through Faith, but that by these they might both be subject to others, and to the higher powers, add of a free love yield humbly obedience to their will in the freedom of the spirit.  
Of this same sort aught the works of all Colleges, Monasteries, and Priests have been employed, that every of them might have performed the works of their profession and estate to this end, that by these, every of them might exercise not righteousness, but the taming of his own body, yielding thereby example to others, who have themselves also need to chastise their own bodies. Then also, that they might express humble obedience to others, applying themselves to their commandment, of a free love, having nevertheless a special regard always to this only, to wit, that through vain confidence, none of them presume to be justified, to merit, or to be saved by them, which thing is the proper and peculiar office o● Faith only, as I have often said before.  

The knowledge of a true Christian.  Therefore, who so were furnished wit● this doctrine, might easily without danger wade in these infinite impositions an● traditions of the Pope, of Bishops, o● Mockeries, of Churches, of Prince's an● Magistrates, the which some foolish pastors do so obtrude upon us, as though they were of an unavoidable necessity to be performed, for the obtaining of righteousness and salvation, calling them commonly the injunctions of the Church, being in deed nothing less. For a Christian man may deba●e with himself on this wise, I will fast I will pray, I will apply myself to all whatsoever is commanded by men, not because I need to do any of these, to procure righteousness or salvation by them: but because I will express mine obedience herein to the Pope, to the Bishops, to the Potentate, and to the Magistrate, or to my neighbour for example sake, for this cause I will do and suffer all things, even as Christ did work and suffer many greater things for my sake, whereof he needed not to do any one, being made for my sake subject unto the law, when as in deed he was not under the law. And although these things be exacted of me through the tyrannous force, and injurious tyranny of the Magistrates, yet shall they be no prejudice to me, so long as they be not against the glory of God.  
The premises considered, it is an easy matter for any man to judge certainly: 
The difference betwixt the good and the evil pastors.  betwixt the difference of all works, and all laws, & know skilfully who be blind, and witless Preachers, & who be true & faithful pastors. For whatsoever work be not directed to this only mark, namely, to be employed to the chastisement of the body, or to the dutiful consideration of the neighbour (so that it enforce not any thing directly against God's glory) surely the work is neither good nor Christianlike. And this is the cause, that I fear me much, very few Colleges at all, any Monasteries, Altars, or any Ecclesiastical exercises at this day, be not truly Christian, & that also as well those proper & peculiar fastings, as the petty prayers to certain Saints be not Christian I fear me much (I say) that in all these things regard is had of naught else, but that which appertaineth to ourselves, whiles we be thus minded, that by means of these exercises, our sins are cleansed, & salvation obtained thereby, & so Christian liberty is overthrown the cause whereof proceedeth from blind ignorance of the true Christian faith, full of all freedom. Which gross ignorance & suppression of liberty, very many blind & bussardly pastors do earnestly maintain, whilst they do greedily persuade, & urge the people to such exercises, advancing them above Moon and Stars, & glorifying them with their pardons, but of faith never uttering so much as one word. But I would wish thee to be well advised, that if thou have will at any time to pray, to fast, 
Good advice.  or to found Churches (as they term it) to beware thou do not this to the end to procure to thyself any temporal or everlasting commodity therewith: for in so doing, thou shalt be prejudicial to thy faith, which only doth minister all things unto thee, 
Only faith must be attended unto.  & therefore aught only be attended unto, that it may be increased, whether it be occupied in works, or exercised with afflictions: but give freely without hope of requital, whatsoever the givest, that others may be relieved, and grow in well doing through thee, and thy liberality, for this is the way to make thee a good and a true Christian man. For what shall avail thee, thy goods, & thy works, whereof thou art endued with a surplus, over and beside those which do serve to the necessary chastisement of the body? when as thou art sufficiently enriched for thy necessities, through the Faith, in the which God hath endued thee with all plentiful store.  
Behold, by this rule it behoveth us to pour out each upon other, and to make common each unto other the goods which we have received of God, and that every man clothe himself with his neighbour's estate, and so apply himself to his neighbour's necessities, even as if we were in the like necessity ourselves: 
A rule touching brotherly love.  out of Christ's storehouse they overflowed, and from him slow daily unto us, who hath so tak●n our necessities upon himself, and so performed all things for our sakes, as if himself had been the same that we be. They flow likewise from us, unto them who stand in need of them, in so much, that I am bound to pour out before God my faith, and my righteousness, to cover and entreat for the sins of my neighbour, the burden of whose sins I must in mine own person sustain, and so travel and be afflicted in them, as if they were mine own sins, for on this wise was Christ afflicted for our sakes, for this is the very true love, this is the rule of a pure Christian love, which is in them very natural and pure indeed, in whom dwelleth a pure and sincere Faith indeed, whereupon, the Apostle in the first to the Corinthians, the thirteenth Chapter, doth give this singular prerogative to love, That it seeketh not the things that are her own.  
And therefore we do conclude, that a Christian man doth not live in himself, but in Christ, 
1 Cor. 13. A Christian man doth live in himself, and in his neighbour  and in his neighbour, or that to be a Christian man, is to devil in Christ by Faith, and in his neighbour by love.  
Again, a Christian man is raised up above himself to Godward by Faith, and is thrown down beneath himself, toward his neighbour by love, dwelling always nevertheless in God, and in the love of God, according to the saying of Christ in the first of john, Verily, verily, I say unto you, from henceforth you shall see the heavens opened, and the Angels of God ascending and descending upon the son of man. And thus far sufficiently concerning Christian liberty, which is (as you see) spiritual and true, making our hearts free from all sins, from all laws, and commandments (as Paul witnesseth in his first Epistle to Timothy, the first Chapter, The Law was not made for the just man) which liberty doth as far surmount all other outward and external liberties in excellency, as the Heavens doth surpass the Earth, which Christ grant us to understand, and enjoy to our comfort, Amen.  
In fine, to satisfy those persons, who can never hear any thing, be it never so well spoken, but that they will deprave it by evil conceiving, somewhat must be annexed, if that at the lest they be able to conceive the same. 
Against the liberty of the flesh.  There be very many, who hearing the doctrine of this Christian liberty of Faith, will by and by take occasion thereof, to maintain the liberty of the flesh, supposing forthwith that they may lawfully attempt all things, nor will express their liberty and Christianity in any one thing else, than in despising, and reproving of Ceremonies, of men's traditions and constitutions, as though they aught for this cause to be deemed Christians, because they do not fast in the days appointed for fasting, or because they eat flesh, whilst other do abstain from flesh, or because they do not frequent Masses and Mattene, or other usual service in the Church, disdainfully scorning and scoffing at the ordinances of men, utterly setting at nought all other things appertaining to Christian Religion. Against whom, 
Against the confidence in works.  there is another sort that do with tooth and nail bend their force, which contrariwise, do endeavour to attain salvation, by the only observation and reverence of Ceremonies, as though they should for this cause be saved, because they fast on the fasting days, or abstain from flesh, or enure themselves to certain prayers, excessively vaunting the traditions of the Church, and of the fathers, yet otherwise not esteeming the things that are proper and peculiar to our Christian Faith, worth a rush, both which sorts of people are surely altogether much blameworthy for as much, as passing over matters of great importance, and carelessly neglecting the things necessarily belonging to salvation, they turmoil themselves in so great outrage about those trifling toys, being altogether unnecessary and unprofitable.  
How much more sound doth Paul teach to keep the mid way, condemning both those by paths, saying, He that eateth, l●t him not despise him that eateth not: and he that eateth not, let him not judge him that eateth. Here you see, that such as do neglect, and condemn the ceremonies, not of devotion, but of mere contempt, be accounted blameworthy, whereas the Apostle teacheth them not to despise, for knowledge doth cause to swell, and to be puffed up. Again, he exhorteth the obstinate, that they judge not others, for neither of them doth observe charity, edifying one another, wherefore in this perplexity, council must be sought out of Scripture, which doth teach us, not to decline on the right, nor on the left hand, but to ensue the right judgements of the Lord, quickening the hearts: for as no man is righteous, because he humbleth himself, and is addicted to works, and rites of ceremonies, so neither shall any man he accounted for this only cause righteous, because he doth omit and contemn them.  
For we be not freed through our Faith in Christ from works, but from the opinions of works, that is to say, from the foolish presumption conceived of justification, purchased by means of works: for Faith doth redeem our consciences, 〈◊〉 ●●●erly keep and preserve the 〈◊〉, whereby we attain this knowledge, that righteousness consisteth not in works, albeit works neither can, nor aught to be neglected As we cannot live to this world without food and sustenance, nor without the general preservation of this mortal body, yet is not our righteousness selled in these, but in Faith, for the which, the other things notwithstanding may not be despised, and utterly shaken off. So in this world, we be fast chained to the necessary preservation of the life of this body, yet are we not thereby made righteous, My kingdom (saith Christ) is not from hence, nor of this World, but he said not, my kingdom is not here, nor in this world. Likewise Paul, Albeit we walk in the flesh, yet our warfare is not according to the flesh. 
Gal. 1.  And in the first to the galatians, Whereas I do live in the flesh, I live in the faith of the son of God. Even so in this that we work that we live, and that we are exercised in works and ceremonies, the necessity of this present life, 
How we aught to deal with the obstinate.  and the careful regard of governing our bodies, doth exact it of us, yet are we never a deal righteous by them, but in the Faith of the Son of God. Therefore, a Christian man must keep his course in the mid way, and must pass away from those two sorts of people, for either he shall meet with those perverse frowardes, being indurate with these Ceremonies, which, like deaf Serpents, 
Aspides:  will not harken unto the liberty of the truth, but magnify their Ceremonies, command and enforce the observation of them without Faith, as necessities of justification, such as the jews were in times past unwilling to come to knowledge thereby, to walk aright. Such behoveth us to resist, to impugn them, and to offend them stoutly, jest by this their wicked opinion, they draw together with themselves many, into their false illusions. In the presence of such it is convenient to eat flesh, to break fasting days, and for the maintenance of our liberty in faith, to do other like things, which they reckon in place of most grievous sins. And in this manner must we speak of them, Let them alone, they be blind themselves, and blind guides of the blind, for in this respect Paul would not suffer Titus to receive Circumcision, though they stiffly urged hereunto. So did Christ also defend his Apostles, when as they plucked the ears of corn on the Sabbath day, and many such like.  

The simple.  On the other side, we shall meet with the simple, unlearned, ignorant, and weak in Faith (as Paul calleth them) whose capacities are not yet able to comprehend this liberty of Faith, though they have a will thereunto. Such must be borne withal, jest they be offended: and their weakness must be favoured, until they may be more fully instructed. For whereas those persons do not observe such ceremonies of any grounded malice, nor are wilfully obstinate in judgement, but conceive of them according to the imbecility of their Faith only, fastings, abstinence from choice meats, and such other ceremonies, which they do suppose to be necessary, must be observed for avoiding offence in them. For this doth Charity exact of us, which hurteth no man but helps us. For such continued not weaklings through their own default, but through the negligence of their pastors, which with their cramps and grappling irons of traditions, have entangled evil handled, and deadly wounded them, who otherwise aught to have been delivered, made whole, and revived with the doctrine of Faith and Christian Liberty. The same doth the Apostle teach in the fourteenth Chapter to the Rom. If my meat do offend my brother, 
Rom. 4.  I will not eat flesh for ever. And again, I know that in Christ there is nothing defiled, but unto him that thinketh it to be defiled, but it is evil to the man that eateth to the offence of his brother.  
Therefore, 
Against the laws and lawmakers.  although we must stoutly withstand those teachers of Traditions, and sharply inveigh against the constitutions of Bishops, wherewith they overrun the people of God, yet regard must be had of the timorous weaklings, whom those cruel bloodsuckers, do cruelly detain captive with those traditions, until they be set at liberty. On this wise encounter manfully against the Wolves, but for the Sheep, and not against the Sheep also, which thou shalt the better do, if thou bend thy force earnestly against those Laws and Lawmakers, and yet withal thyself observe them in the sight of the weak, jest they become offended through thee, until themselves may know that Tyranny, and understand their own liberties. And if thou wilt enjoy thine own liberty, use it to thyself in secret (as Paul teacheth thee in the fourteenth to the Rom.) Keep thou the Faith which thou hast unto thyself before God, 
Rom. 14.  but beware that thou use it not before the weak. Again, before Tyrants and obstinate frowards, use the same in despite of them, yea, and that most manfully and constantly: That they also may understand their own wickedness, and their Laws to be nothing available to righteousness, as also that they had no authority to make such laws.  
For as much therefore, 
To the young in years.  as the society of this present life cannot be maintained in due order without ceremonies & works: Yea rather, forasmuch as the raging and rude age of young persons hath need to be restrained and bridled with such rains, as it were with a Snaffle, and that every man aught to chastise his own body: with the same exercises, it behoveth therefore the Minister of Christ to be prudent and faithful, that he may so instruct and guide Christ's flock in all these things, that their Conscience and Faith may not be offended, and to be circumspect, that no unsavoury opinion, nor bitter smatch of loathsomeness may take root in them, by means whereof, many may be infected, (whereof Paul did forewarn the Hebrues) that is to say, jest losing their faith utterly, they begin to be defiled with vain presumption of works, as though they were to be saved by works, which is a speedy contagion, and doth pierce deeply into many, unless faith be busily and seriously enforced withal, but the disease is unavoidable, where faith being put up to silence, only traditions of men taught to be retained, as hath been hitherto through the pestiferous, detestable, & soul-slaying traditions of our Prelates, and vagrant opinions of our Divines, haling infinite souls to the Devil, with these intricate fetters, which by plain demonstration doth denounce very Antichrist himself.  

Danger in the ceremonies.  To conclude, such as is poverty in abundance, painfulness in authority, humbleness in honour, abstinence in feasting, chastity in valiance, even so righteousness of faith is dangerously beset being joined with ceremonies: May a man carry fire in his bosom (saith Solomon) and not burn his garments? And yet as in riches, in authority, in honours, in dalliance, in banquetings, so must we be conversant in ceremonies, that is to say, in dangers: yea rather as it is needful for young boys to be nursed and cherished in the laps and arms of maidens, jest they perish, in whom being grown to riper years, were no small peril of safety to frequent the company of maidens: Even so is it requisite to lock up the ranging years of licentious youth within the Cloisters, yea, within iron closets of such ceremonies and exercises, whereas they may be restrained and abide correction, jest their insolent courage draw them headlong into wickedness. Which ceremonies do nevertheless procure death unto them, if they persevere in opinion to be justifiable by them, whereas they aught rather to be instructed, that they were clogged with such restraint, not for any such cause as to be made righteous, or to merit much thereby, but to the end, they should not rush wilfully into vices, and so be the more tractable trained to the righteousness of faith: which they would in no wise endure through the outrage of their youth, unless the same had been tamed and brought low.  

Of what estimation ceremonies be.  Which doth argue, that ceremonies aught not to be of any other price and estimation in the life of a true Christian man, than as amongst Carpenters and Artificers, certain old posts, logs, or platforms, are framed to direct & raise up buildings by: which be not made to the end they should serve and remain to any special use, but because without such by-helpes, buildings and works cannot easily be raised, for when the work or building is finished, those devices are laid aside.  
So that here you see, that ceremonies are not utterly abrogated, but rather earnestly required, but the vain persuasion and presumption of them is contemned, because no man accounteth them to be a true and permanent building. If any man would be so notably senseless, as to regard nothing else in his whole life, but to direct those preparatives, with all honour, with all diligence, with all continuance, and would never bend his cogitations to the very building itself, stroking, smoothing, and vaunting himself in these preparatives, and vain rotten props, would not all men lament his madness, and think within themselves, that whiles he employed this cost to no purpose, he might have builded some matter of better substance? So now we do neither abandon ceremonies, nor works, but rather do allow them, nevertheless we do utterly abhor the vain opinion conceived of them, jest that any man persuade himself, that to observe them is the true righteousness, as Hypocrites do, which do abuse and misspend their whole life in these exercises, & never reach unto the substance, in respect whereof they are practised, or as the Apostle speaketh: Always learning, and never coming to the knowledge of the Truth: For they seem as though they had a will to build, and always prepare themselves thereunto, and yet they never build, persisting always in the glittering shadow of godliness, but never attain to the power and substance thereof.  

Against them that be notably suspicious.  Yet do they wonderfully flatter themselves in these exercises, presuming also arrogantly to judge all others, whom they see not glittering in the like bravery of works, whereas they might otherwise be able to achieve matters of greater importance, to the singular comfort of themselves and others, with this vainly employed ostentation, and abuse of God's gifts, if they were endued with a right and true faith. But whereas the nature of man and reason (as they term it) natural, is naturally inclined to superstition, and pursuing all Laws and works, is prove of herself to fall into vain presumption of obtaining justification through them: add moreover hereunto, because it is accustomed and enured to conceive so highly of the same works, through the usual admiration of all earthly lawmakers, it is not possible surely of her own strength, to clear itself from this servile bondage of works, and to bend her force to know the liberty of faith.  
Therefore it is requisite, 
From whence the law of wisdom doth proceed.  that we flee to prayer, that the Lord would vouchsafe to draw us and make us instructed unto GOD, that is to say, apt Scholars for God, and that himself will vouchsafe to writ his Law in our hearts (as he hath promised) otherwise we do all come to confusion. For except he do engraft in our souls this marvelous Wisdom hidden in a mystery, Nature cannot choose but condemn it, and adjudge it for an Heretic, because she is offended 〈◊〉, and appeareth foolish in her eyes. Even as we saw to have happened in times passed to the Prophets of GOD and the Apostles, and even as the wicked blind Prelates, and their false flatterers do now unto me, and others like unto me, unto whom, and to us also, GOD be merciful, and show the light of his countenance upon us, that we may know his way upon the earth, and his saving health amongst all generations. Who be blessed for ever and ever.  
Amen.  
FINIS.