t here use the term "wages,"
because he has previously taught that eternal life is not the reward
of our works, but is given of pure grace, through faith and for
Christ's sake. So he speaks of it as a "free gift of God, through
Christ Jesus our Lord." The soul possessing eternal life is furnished
with power to crush the serpent's head, and none can deprive him of
his priceless blessing. He has also power to avoid sin and to
constantly crucify his flesh. These are things not to be effected by
any law, any human ability; faith is requisite. Through faith we are
incorporated into Christ and planted with him in the death of sin,
unto eternal life and truly good works.

_Eighth Sunday After Trinity_

Text: Romans 8, 12-17.

12 So then, brethren, we are debtors, not to the flesh, to live after
the flesh: 13 for if ye live after the flesh, ye must die; but if by
the Spirit ye put to death the deeds of the body, ye shall live. 14
For as many as are led by the Spirit of God, these are sons of God.
15 For ye received not the spirit of bondage again unto fear; but ye
received the spirit of adoption, whereby we cry, Abba, Father. 16 The
Spirit himself beareth witness with our spirit, that we are children
of God: 17 and if children, then heirs; heirs of God, and joint-heirs
with Christ; if so be that we suffer with him, that we may be also
glorified with him.

LIVING IN THE SPIRIT AS GOD'S CHILDREN.

1. This text, like the preceding one, is an exhortation to Christian
life and works. The language employed, however, is of different
construction. The hateful machinations of the devil, by which he
produces so much disaster in the world, make it necessary to urge
this exhortation in many different forms upon those who have become
Christians. For when God out of grace, without any merit on our part,
bestows upon us the forgiveness of sins which we ourselves are unable
to buy or acquire, the devil instigates men at once to conclude and
exclaim: Oh, in that case we need no longer do good! Whenever,
therefore, the apostle speaks of the doctrine of faith, he is obliged
continually to maintain that grace implies nothing of that kind. For
our sins are not forgiven with the design that we should continue to
commit sin, but that we should cease from it. Otherwise it would more
justly be called, not forgiveness of sin but permission to sin.

2. It is a shameful perversion of the salutary doctrine of the Gospel
and great and damnab