Church Postil (sermons on the Gospel & Epistle lessons)

about the extent of works of the law.*

But faith, apart from the workl, haugs upon God, his word, and his mercy, and justifies us, not through works or any worldly thing, but through the eternal, invisible grace of God. To the Christian, one day is like another, all meats, all places, apl)arel, and all worldly things are alike. These neither help him nor liinder him in liis salvation and justification, like they do Cain and the selfrighteous. Hence he pays no attention to the elements 01 this workl, but regards the i)lentitude of the eternal blessings.

In like manner, although he acts in an external, temporal point of view, yet he knows nothing of worldly matters. In regard to such things he is free to act. All are alike to him: persons, places, days, meats, apparel, &c. He does not single out any thing in particular. He does vdiatever i^resents itself, and is unconcerned about tliat which does not. His external course of conduct does not consist in anything select and i^eculiar.

But persons like Cain pursue a different course. They must have some distinction and peculiarity. — They eat no meat, wear nothing black, pray not in Jiouses, observe days; one is bound to one thing, and another to another ^ and j-et, these are all tem- })oral, worldl}^, trarisitory things. — Thej' are all servants of the elements of this world; and still these things are styled holy orders, good morats, and real ways to salvation.

In reference to this, he says. Col. 2, 20, 21, 22; " Wherefore if ye be dead with Christ from the rudiments, [elements] of the world, why, as though living in the world, are ye subject to ordinances, (Touch not; taste not; handle not; which all are to perish with the using;) after the commandments and doctrines of men? Which things have indeed a show of wisdom ill will worship, and humility," &c.

From this, and the preceding statements, it is clear that all the orders, institutions, and cloisters, which are now styled ecclesiastical i^ositions, are

• B. Therefore we have rendered it elements of the world.

directly opposed to the Gospel and the freedom of Christian hfe, and that all who are confined to such things are in greater danger than worldlings are. Since all these, their devices, are mere elements of this world, confined to apparel, i)ersons, situations, meat^, vessels, times, and gestures, all 01 which are nothing but mere worldly, temporal tilings. And since they adhere to these, with a view of becon: - ing pious and Spiritual, faith is excluded, and they are not Christians. Their vvhole course of conduct is nothing but sin and corrui^tior..

It is more necessary-, therefore, for them, than for any other persons, to guard against these, their dazzling devices, and to adhere firmly and steadfastly to the faith, the righteousness of vrhich is beyond the world and worldly things. For, such glitter and appearances tear them away from the faith with greater violence, than do gross, open sins, and make tliem like those, concerning whom St. Paul here says: ''We, when we were children, were in bondage under the elements of the woi'ld;'* that is, when we were ignorant of the faith, and v,-ere occuined with the works of the law, we performed, unwillingly however, as servants, such works as consisted in temporal things, presuming to become pious and happy in that way. This impression was false and rendered us children and servants. Such works would have rcsiQted in no injury, had not an impression existed, which excluded faith, and the doctrine that we become pious through grace only, and had all temporal things been left optional.

" But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that vrere under the law, that we might receive the adoption of sons."

Since the law cannot produce justi fication and faith, and, since nature with all its works cannot merit them, St. Paul introduces him, who merited such faith, in our room and stead, and who is a master of justification, — justification was not secured for naught; it cost much, namely-^ the Son of God, himself, — saying: " When the fulness of the time was come f tliat is^ when the time in which we Were cMhiren Hud sein^ants, terminated^ or ended. St. Paul here speaks according- to the manner employed in the Scriptures, in which it is customary to say, The time is ful^lled^ WheJi it lias terrainaed or ended, as in Acts 2, 1: ''' When the da^v of Pentecost was [fulMed] fiii!^^ comer' that is^ when it was comanxi iii Ex. 23 ^ ^^ t\\^ number of thy days I will fillfd f that is, I will not shorten them, but will give tliem their full measure.*

Kow, as that tim.e was ful filled for the Jews, by the bodily advent of Christ; so, it is still daily fulfilled, when a person is enlightened through faith, so that his state of servitude and iiis lega,l works terminate, or end. For, the bodily advent of Christ would be useless, if it would not jn^oduce such a spiritual adA'^ent of faith. He made his bodily appearance, for the purpose of establishing this spiritual advent. For, to all those who previously and subsequently believed in his bodily advent, he came. Therefore, in consequence of this faith, he was always present with the ancient fathers; and still he has not yet come to the Jews of the present day, in consequence of their unbelief.

Everything, from the beginning of the world to its end, must depend on that bodily advent, through which dependence the state of servitude is terminated, when, and where, and in whom such dependence exists. Therefore, the time of each one is fulfilled, when he begins to believe in Christ, as in him who was to come, and is now come.t

But, this declaration is so rich and copious, that I scarcely know wheth-

* A. Luke, i, 57: «'Krow Elizabeth's full time came that she should be delivered," &c. Here the high-minded doctor committed an error, in construing this declaration of Paul in the following manner: The time of the fulfillment is the time of grace, which came after the birth of Christ: directly in opposition to the Apostle, who does not say. The time of the fulfillment, but the fulfillment of the time, and means the previous time, appointed by the Father for the heir, during which he should be under the tutor.

t B. What and bow we are to hold concerning Christ.

er I shall be able to explain it accord' ing' to its meritsi It is not ehougli td believe that Christ is come, but W6 must believe that he has come, as Sti Paul here states; namely, that he is sent of Codj and is the Soil of God;^-« again, that he is true man;-^'ag*aini that his mothei" w&s a virgin ^ ag-ain^ that he alone has fulfilled tile law;-^ again, that he did this, not for himself ^ but for our good^ and to sectire grace for uSi These points we shall exam* iiie in i'egular ordei**

On the firsts the wliole gospel df Sf « John insists, as already said m olir re^ marks on Christmas. He continually shows that Christ is the Son of God, and that he is sent by the Father. — For, he who does not believe that he is true God, is already lost, as it is said, John 8, 24: '' For if ye believe not that I am he, ye shall die in your sins." Again, John 1,4: "In him was life; and the life was the light of men.'^ Again, John 14, 6: " I am the way, and the truth, and the life." And this is the reason:

The soul neither can nor should be contented with anything but the Highest Good, which created it, and which is the fountain of its life and salvation: therefore, God, himself, chose to be the one, on whom it should hang and believe. No one, but God, deserves the honor of being believed in bv the creature. Therefore, God himself came, became man, and gave himself for man, drawing him unto himself, and inciting him to believe in him. For^ God had no need, so far as he was concerned, to come, and become man; but, it was necessary for us, and for our benefit, i^ow, if Christ were not true God, and we would not cleave to him by faith, God would be robbed of the honor due him, and we of our lives and salvation. For, it is our duty to believe on God only— who is the Truth him* self;— for, without God, we cannot live or be saved.

The Apostle says, God sent his Son. If he was to send him, he must have previously existed; hence, he existed before he came, and became man. And, if he is a Son, then he is more than on angel. If he is

SER]scOiSrs ojSt the efistles.

iiiore tlian man, and angeis, wliicli are the liigliest creatures, he niiivst be true God. For, to be the Son of God, is more than to be nii angel, as it is ^aid in the Epistle for Christmas-day. If, moreover, he is sent by God and is liis Son, he must be a diUerent person. Thus, St. Paul teaches here-, that there is one God, but two per-)pions, Father and Son, AYe shall also si^eaiv of the Holy Spirit.

In the second place, we must likewise believe thut he is true, natural man and tl?e Son of man, as St. Paul.says iier^/, lie was born of a w^omau,;)r made of a woman. But that which s born or made of a woman, is real, natuial man. According to her natiu^eand kind, a w^oman bears nothing but true man. Thus, too, John 0, 53, < 'hrist ^ays: ** Except ye eat the flesh of the Son of man, and drink his blood, ve have no life in yon." This eating and drinking is nothing else, but beieving that he is the Son of God, and that he really has flesh and blood, like '.mother man,

Tliis is also the testament of God, where he says to Abraham, Gen. 18, 18, c. 22, 18: ''In thy seed shall all the nations of the earth be blessed." If he was to be the seed of Abraliam, surely he must have Abraham's flesh and blood, and must be his natural ^♦hild.

>fo one must presume, therefore, bj^ his own devotion or eftbrts, to institute a way of his own, to approach God. It avails nothing to call on God, like the Jews and Turks do. — You must approach him through the Heed of Abraham, and be blessed through that seed, according to the t««itdroeDt of God. He will not recognize a way of your own; nor will he for the sake of your servi(!es disannul his testament. You must abandon jonv owii ettbrts, and cleave to that seed, ix> that flesh and blood, or you will be lost with all the skill and wisdom which you have gained in regard to God. For thus says Christ, John 14, 6: '^Ko man cometli unto the Father, but by me.''

The divine nature being so exalted and incomprehensible, God has for our good presented himself in our own imture, with which Ave are more thoroughly acquainted. Here he awaits us; here, and nowhere else, may he be found; whoever calls on him liere, will be heard immediately: here is the throne of grace; here no one that comes to liim, is excluded. But those who regard him as vainly dwelling in this i)Osition, and, in some other asj)ect, presume to serve and call upon God Avho created heaven and earth, may see their sentence al ready pronounced in Ps. 18, 42, where it is said concerning such: "They cried, but there was none to save them: even unto the Lord, but he answered them not."

In the third xflace, we must believe, that his mother was a Airgin. Tlii>s the Ai)Ostle clearly indicates, where he says, the Son of God Avas made of a Avoman, that is, not of a man, like other children; he only among all others, is born of a woman alone. — The Apostle did not feel disposed to say, of a virgin, because that is nei ther a name nor a state in nature. But Avoman is a name and a state in nature, Avhich is naturally adapted t4» bearing fi-uit and bringing forth children. Thus the mother of Christ is u E

qeal, natural woman, Avho brought iprth that fruit; yet from herself alone, not from a man; hence she is a virgin woman, and not simply a virgin.

The Apostle attaches more importance to the birth, of Christ, than' to, the virginity of Murj. Eoi', this reai son he passes in silence her virginity,. which is only a peculiar, personal ornament, beneficial to her only, pointing out her woman-hood, which is beneficial not only to her, but also to her fruit. To Christ, h#r virginity is not so important, as is her womanhood. Nor was she selected as a virgin for her sake, but for the sake of C^hrist, because he desired such a woman to be his mother, so that he jiiight be born without sin, — a thing which couid not occur, without a virgin woman, Avho could conceive and bring forth without the interposition of man.

The testament of G-pd seems to force this conclusipix,. where it is said, All' the nations of the eartli^. shfill be blessed in the seed of Abraham,.if tiliey are to be blessed, it is evident that they must be under a curse, in consequence of their physical bhth, which takes, place in sin, resulting from Adam. If this^s^ed of Abraham is to? be a blessing to all, it cannot be under a curse itself; and consequently the Sa^'ior couhf not issue from Adam's birth, which is wholly under ttie cujjse..

He mu^t be the natural child, flesh jifid blood, of Abraham, moreover, in order that the testament of God, wlu>. cannot falsify hjmself, may hold. But whafe iBiUSt be ^^ insult of this course of ii&afeoiiing I Ife is., to be a natural child, born of flesh and Mood; and still he is not to be a child of carmd birth. The djfliculty i.s rejnoved by the fact, t^uit' a^iV»oman alone, not a man, was chpseu: for this purpose; so that a real,. natural child, truly the seed of Abraham, might be born of a woman, without, sin, but full of blessings, in order that, in him, all who are, in consequence of their own birth, under the curse, may be blessed. In fcjiis way the requirement's of God's, tiftstament are fully met, the idea of ginityy,.]VIiiry, the holy titled; to high honors^ a carnal birth and the inordinatt^ desire of Adam, is avoided, and a physical birth is really effected^ in t^. spiritual manner.

If, therefore^ on account of her vir-

[■gin, is en she is entitled to infinitely higher ones, on account of her woman-hood; because the organs of her sex. were called into action^ in order that the testament ol' Gi)d:^ loight be fulfilled, and the blessed seed of Abraham might be theblessed fruit of her sex; for the ac complishment of which her virginity alone would have been insufOicient^. yes, entirely useless.

lU: the fourth place^ we must believe, that Christ alone has fulfilled the law; as he says, Mott. 5, 17:-— " Think not that I am come to destroy the law, * * but to fulfill." This., too, is the meaning of the testament, where it is said: All the world ii«. condenuied, " and in thy seed [Abra ba^n^s]' shall all the nations of tht^- earth be blessecV Gen. 22, 18. Now. if every one is condemned, the person cannot be good, is destitute of bles^. ing, and like Cain; nor, can the work^ be good, as already stated: and, hence, God does not regard the works.. but the persons, Abel and Cain. Nordo the works of the law render any C4ie pious or just.

Since Christ rejects all works of the • law, demandiiig in the first place the* blessing and goodness ^ of the person,, it may seem, as if he rejects goodworks, and intends to destroy all the law, when, at the same time, he real— 1 y tpaiihes us f p peifem good work s.. It is for this reason that he sp^eal^a ilt^ op})Osition to sucli erroneous views.. Matt. 5, 17: "Tiiink not that I am. come to destroy the law," because 1: reject the Avork§ of the law; I rather design, tos^ajfill it^.throi^gh, tlie faith ■ thiit is ill me, which first rendCi^s:tht*^ person good, and tlien enables liim t**^ do really good works.

In like maimer,.St. Paul says, where he rejects all wpvks of the law, and extols faith alone: '' Do.wq then maka void the law through faith? God forbid: yea, we establish the law,"^ — Eom. 3, SI. So, too, it is said at thfe.

present time, in reference to us, that we forbid good works, when we condemn the course of conduct in the cathedrals and cloisters, in the performance of works; when, at the same time, we really desire the people to entertain true faith first, — through, which their persons may become good, iUMi be blessed in Christ, the seed of Abraham, so that they may perform good works, which contribute to the mortification of the body and to the good of mankind. To this end, however, the works performed in the cathedrals and cloisters contribute nothing; as we have already stated.

Bui we must observe, that no one Is able to fulfill the law, unless he is first liberated from it. It is necessary, for this reason, to pay particular attention to the peculiar phraseology of Paul, Avhen he speaks of being un- ^er the law, in order that we may ascertain who is really under the lav/ and who is not under it. All who perform good works, simjjly because they are commanded, and in consequence of the fear of punishment, or the expectation of reward, are under the law. Their piety and good deeds result from constraint, and not from a willing spirit. Hence, the law is their master and driver, and they are its servants in a state of bondage. This is the disposition of all men, apart from Christ, the blessed seed of Abraham. Our experience and conscience teach us this. AVere it not for the restraints of the law». the fear or punishment, or the expectation of reward, and were each one allowed to ijct according to his own inclinatians, in regard to doing good or evil, uninfluenced by the fear of punishment, or the expectation of reward, he would do evil, neglecting that which is good, especially undei: the intiuence of temptation and ailming circums4finces. 13nt ^ hen the law interposes Avith its ^reatenings and ]^)romises, he abstains from evil, aiid endeavors to do that which is good: not through love for the good,, and hatred towards the evil, but through tJie fear of i^unishment, or jbhe expectaticm of reward. For this reason they om under the law, and. are controlled by it, like servants. These are saints like Cain.

Those, however, who are liberated from the law, do good, and avoid eviU regardless of the threatenings and promises of the law, or of the fear of punishment, or the exi^ectation of re ward; they do it from a free, sponta neous- g-piiit, — from love for the good and hatred to the evil, — delighting iu the law of God. Even if there were no law given, their disposition would still be the same; they would do good^ and abstain from evil. S^uch persons are really children. Mature cannot produce this disposition; it arises^ from the seed of Abraham; by his blessing, Christ makes persons of such disposition, through his grace, and the influences of the Holy Spirit.

Wl^j'efore, to be liberated from thelaw, is iiot equivalent to being at lib erty to do evil, and to avoid good, ac cording to our inclination. But it isequivalent to doing good and avoid ing evil, not in consequence of fear^ or the restraints and requirements of thehtw, but from pure love and a cheerful spirit; as if, were tkere nc» law, our course of conduct would still flow along in this direction freely mul spontaneoTisly. Precisely as the body eats, drinks, digests, discharges, sleeps, moves, stands, sits^ and g^i:- foriivs its natural lunctions. It needsno law, no driving. It acts of itself at the proper times and occasions, without fearing punishment or expecting reward; so chat it may be pro|> erly said, indeed, that the body is not under any law, and still it i)erforiKv*i its functions freely and spontaneously..

Observe, a willingness must d?w^lJ; in us, so free anil spontaneous, as toincline to good, and recoil from evil. This is spiritual liberation and redemption from the law. This is the meaTj ing of St. Paul, 1 Tim. 1, 9: ^'Th^hf^ is not made for a righteous man:*" that is, from his own impulses, he in clines to good, a.iid abstains from evil, without the fear of punishment or theexpectation of reward. Again, Rom. 0, 15: " We arenot under the law, but under grace;" that is,. we are children,, not servants; we incline to gt>od' ^imaa« free spirit, without compulsion or restraint.. Again, Rom, 8,15 u '^Ye

have uot received the spirit of bondage again to fear; but ye have rereived the spirit of adoption, whereby \ve cry, Abbii^ Eiither." The law produces a feartul, servile, Cain-like spirit, but grace, a free, filial, Abel- like dispovsitiouj through Christ, seed of Abraham, in regard to Avhich it is said, Ps. 51, 10: "Kenew a right spirit within me, O God."* Again, in Ps. 110, 3, it is said concerning the people of Christ: Thy people shall be willing, * * in the beauties of holiness.

Thus Christ has fulfilled the law, freely and willingly, not through any compulsion or restraint of the law. — And besides him, there never Avas any one, nor will there ever be any one, who will thus fulfill it, unless he

For this reason 8t. Paul says here: He was " made under tlie law, to redeem fhem that were under the law. '

In the fifth place, we sliould believe that Ciirist did this for our benefit, in order that he might make children out of us servants. What is implied l)y the declaration, "To redeem them that were under the law f Doubtless, to redeem us from under the law. — Ihit how does he redeem us from under the law i As already stated, not by the threatenings or rewards of the law, but through tlie gift of a free, spontaneous spirit, that acts without, compulsion or restraint, regardless of the terrors or rewards of the law; precisely as if there were ]io law, and everything would still proceed from a natural imimlse, as did Adam and Eve, pevious to the fall.

But how is the fac-t, that he gives us such a spirit, and redeeius us from under the law, accomplished? In no other way, but through faith. He that believes that Christ came for that purpose, and that he has accomplished all this, for the purpose of redeeming us, is really redeemed. As he believes, so it shall be with him. This faith carries with itself the spirit which renders us children, as the Apostle here explains liimself, saying: Christ has redeemed us from under the law, that we might receive the adoption of sons. All this must be accomplished through faith, as we have stated. — Thus we have these five points in this text.*

The question, however, still angles, here: How can Christ be under th« law, if to do good through the restraints and compulsion of ihe law, is to be under the law, and if no one who is under it, can fulfill it? God requires free and spontaneous action in conformity wiih the law. The Apostle, however, seems to make a distinction here, when he says: Christ was put or made under the law; that Uj he voluntarily put himself under it; so, too, by his voluntary consent the Father put him under it, when at the same time he was not really under it. We, however, were put under it^ contrary to our inclinations. We, as he says, were naturally and essentially under it, in opposition to our will. Whilst Christ was, not naUirab ly, but freely and willingly under th(* law, we were naturally, not freely and willingly, under it.

There is a marked difterence between being put under the law, and being under the law; precisely a^ there is a difference between Avill and nature. There is a very material difference between that which is done according to the pleasures of the will and that which is done from the im- Ionises of nature. Tliat which is done according to the pleasures of the will, may be omitted, as there is no compulsion. But whatever is done from the impulses of nature, must be done, because it is not optional. An individual may go to the Khine, or he may not go. But he must eat, drink, sleep, grow, digest, and advance in years, regardless of his will. Christ put himself under the law willingly, when he had it in his power not to do so. But we had naturally to l^e under it; there was no other alternative; we could not spontaneously observe and endui'e tlie law, as if then*, were no law^ requiring us so to do, a* already stated. But Christ, independent of any obbgatipn fo do t\w

* B. How Christ was made, or put undfr the law.,.

law, observed and kept ifc freely and willingly, as if there were no snck requisition.

Take for illustration tlie circumstance of St. Peter, the Apostle, Acts 12, (i, 7, who lay captive in the prison of Herod, bound with two chains, between two soldiers, whilst the keepers stood at the door. The angel of God <*ntered tlie prison with a great light, and awoke Peter, leading him out through all the keepers and the door, and leaving the chains in the prison. By this event we may learn how Christ liberates us from under the law. Let us take it into consideration.

Peter was an inmate of the prison, not by the consent of his will; he was kept there by force; he knew not how to extricate himself. The angel also entered the prison, but willingly; he was not compelled to be there; he was not there for his own sake, but tor the sake of Peter; he knew how to extricate himself. Xow when Peter followed, adhering to him, he was liberated.

This prison is the law, in and uiir der which our conscience is unwillingly held captive. For no one ^\'illingiy <loes the good required by the law, or omits the evil forbidden by it. He does it through the fear of punishment, or the expectation of reward. This fear or threatening and this reward or expectation of reward, are tlie two chains, which keep us in prison under the law. The keepers are the teachers of the law, who make known to us the law. In this way we go, yes, we lie unwillingly in the law. Christ is the angel who willingly approaches us in this prison under the law, even willingly doing the works which we unwiilingly perform. This he does for our benefit, in ordev that he may attach us to himself and extricate us. He well knows how to liberate. For he is already free and independent in regard to his will. Behold then, if we cleave to him and fi^llow, we too shall be extricated.

But liow is this effected? We cleave to Christ and follow him, when we believe that he accomplishes all this for our be«eflt. This faith introduces the Spirit. Then we, too, shall do all these things freely, un fettered, and liberated from the prison of the law. The two chains, the fear of punishment and the expectation of reward, will no longer restrain us; all our actions will How out freely from pure love and a free disposition.

But for the i)urpose of perceiving more clearly how Christ was put under the law, we must observe, that he put himself under the lavv in a twofold manner. In the first place, he put himself under the works of the law. He permitted himself to be circumcised, and to be presented and purified in the Temple. He was subservient to his father and mother, &c.. when at the same time there was no obligation requiring it. For he was Lord over all laws. But he did it freely, independent of any fear of punishment or expectation of reward, that might result to him. But, when we take into consideration the mere external works, we perceive very little difference between him and others who are actuated by compulsion and restraint. Hence, his liberty and willingness Avere concealed from the people; j)recisely as the prison and unwillingness of others were concealed. Thus he proceeds under the law, and wStill he is not under it. He acts like those who are under it, and yet he is not thus under it. In regard to his will, he is free, and for this reason he is not under the law. In regard to its works, which he observes freely, he is under it. But we, both in regard to our will and the works of the law, are under it. For we engagx; in these throtigh the restraints of our will.

In the second place, he willingly put himself under the penalty and l)unishment of the law. He not only performed the works of the law, whicli he was under no obligation to do, but he also wiUingly and innocently suffered the penalty which the law threatens and adjudges to all who do not observe it. Now, the law adjudges all, who do not keep it, to (^eath, condemnation, and damnation » as St. Paul, Gal. 3, 10, quotes from Beat. 27, 20; ^^ Cursed is every on^ that coiitinuetli not in all things which are written in the hook of the law to do theni.'^

It is sufficiently evident from the I'emarks whic^li we have already made, t liat no person Avho is out of Chiist, is able to keep the law, and all such -lire under it, like servants, fettered and constrained. Ileiice it follows, that Avhoever does not observe the law, deserves its judgments and penralty. For this reason, wiioever is mitier the law, according to the iirst manner^ according to its works, must iilso be under it according to the second manner, according to its punishment j so that, according to the iirst 3Mode, all our w^orks are sinful, be- <'ause the.y are not performed fi'om a willing disposition, but in opposition to our will 'j and according to the second mode, we are adjudged and cont<lemned to death a^id condemnation.

Here Christ intervenes, before the sentence is executed upon us; he interposes, and approaclies us under the sentence; he suffers the peiuilty^ ^leath, tlie csirse, and condemnation; precisely as if he had violated the whole kiw himself, and deserved the whole penalty tlmt rests u])on the, transgressor; when at the sarnie time he has not really broken it, but Tulillled it, witkout being under obligation so to do; so that his inn<K?ence is 'of a twofold charaeter. First, lif was under no obligation t4> suffei, -(iven if he had observed no law, as he had a right not to do. 8eeond, be- <*.ause he kept it from a supeimbund- £int good will, and because he was •consequently under no obligation to suffer its penalty. So, on the other hand, our guilt is twofold. First, be- <*ause Tv^e were under obligation to keep it, and failed so to do; and con-.sequently v^e should justly suffer all its calamities. Se(jond, because, if we had observed it, we should reason- 2ibly suffer whatever God designs.

Behold, this is pntting the,Son of <iod under the hiw, that he vedeemed those who were under the law. For »is, for onr good, he 4iccom])lished all rhis, not for himself, lie desired to snanifest towards us nothing but love!^m4 goodness and mercy; as >St.

Paul, Gal. 3, 13, says: " Christ hatli redeemed us from the curse of the law^, being made a curse tor us." As if he should say. For us he put himself under the laAV and complied with its demands; so that all who believe that he did this, might be redeemed from under the law and its curse.

Observe then,. the abundnnt treasure with wdiich the believing (3hristian is blessed. To him all the W' orks and sufferings of Christ are attributed as his o^Yn; so that lie may rely upon these as if tliey were his own, and as if he had accomplished them himself. For, as already said, Christ did all these, not for himself, but for us. Me needs none of them; he accumulated the treasure, so that on it Ave miglit hang, rely, and rest. This faith ^ moreover, is accomi)anied by the Holy Spirit.

What more should God do? How can tlie heart help being free, joyful, cheerful^ and willing in God and Christ! What work or suffering can it meet^ which it will not enclure, singing, and leaping w-ith love and [)raise for God? Where this is not the case, there is assuredly some defecit about our faith. For the greater our faith, the greater our liberty and joy; the less our faith, the less our jo}'.. This, observe, is the Christian redemption and freedom from under the law and its curse; that is, from sin and death; not that the law or death shall be removed, but because both, the law^ and death, shall become as if they were not. The law shall not lead us to sin, nor death to shame^ but faith shall lead us through into righteousness and eternal life.*

* A. Here we might take occasion to admonish our poor Cain-like saints, the ecclesiastics, if it were possible to admonish them in their condition. If they would observe their orders, laws, ceremonies, prayers, masses, apparel, meats, &«., like Christ did the law, they might foe retained; namely, if they would assign to Christi^aa faith its proper spher-e, giving to it the re^wlating control of tlie heart, and acknowledgmg th^t they do not become pious and happy through their ordei'K, conditions, or works, but alone through faithi in Christ, and if they would then observe them, with tbe unUergtanding that they are optional, and useful merrily for the mortification of the body, and the benefit of our neighbor. But, when they observe them under the