Martin Luther
A
COMMENTARY ON
SAINT PAUL
1535
From the preface to this old, but precise translation:
The original edition of this Commentary - in Latin, like the
lectures on which it was based - was prepared for the press by George Rörer,
one of Luther’s most assiduous and reliable reporters, with some assistance
from Veit Dietrich and more from Caspar Cruciger.
These are the ‘brethren’ to whom Luther refers in his Preface. All three had
attended the lectures in 1531, and Rörer, at any rate, had taken very full
notes (in an abbreviated script of his own) on the whole course. These notes
are printed above the published text of the Commentary in the Weimar edition of
Luther’s works, and they are occasionally cited in the footnotes of the present
volume, where they are referred to as ‘Rörer’s MS.’ They show, incidentally,
that the course began on July 3rd and ended on December
12th, and that there were forty-one lectures in all. The whole of the published
text is based on these notes, except for the exposition of Galatians 5:6, which
derives from a manuscript of Luther’s own that was made
available to Rörer, although it was not written specifically for this
Commentary. At the end of July 1532, Rörer began to write out the lectures,
consulting Dietrich and Cruciger from time to time to check his accuracy. Early
in 1534 the work was in the hands of the printer, and a year later it was
published. A second, revised edition followed in 1538, and a German version in
1539.
More than thirty
years later, in 1575, the first English edition was published, the translation
being based on the second Latin edition. In 1577 it was ‘diligently revised,
corrected, and newly imprinted againe,’ and two more
printings followed before the century was out. All subsequent English editions,
with one exception, appear to have been either reproductions or abridgments of
the sixteenth-century translation. The best known of them is the so-called
‘Middleton’ edition, first published in 1807, which was reprinted six or seven
times during the nineteenth century, and furnished the text for J.P. Fallowes’
abridgment in 1939. It takes its name from the fact that it is prefaced by a
‘Life of the Author and a complete and impartial history of the times in which
he lived, by the late Rev. Erasmus Middleton, B.D., Rector of Turvey,
Bedfordshire.’ Middleton was an Evangelical clergyman of the Church of England,
who died in 1805. His ‘Life’ of Luther had been published in the first volume
of his Biographia Evangelica in 1769. It is not clear by whom the 1807 edition
of Luther’s Galatians was prepared for the press, but its general character
suggests a not too skillful modernization (in respect of spelling, punctuation
and so forth) of a considerably older text, without any reference to the Latin
original.
In the
preparation of the present edition an original ‘Middleton’ has been used,
together with a black letter edition of 1616, which was the earliest available;
and the entire text has been compared
with the original Latin. It would have been too long and costly an
undertaking to produce a completely new, modern translation, and there was in
any case much to be said for retaining the style of the Elizabethan
translators, who were at least as close to Luther in spirit as in time, and who
spoke English as he would have spoken it if it had been his native tongue. If
their rendering of the Latin is not entirely literal, it is often more nearly so than modern speech would allow, and it
retains much more of the pungent flavor of the original.
(Philip S. Watson.
Handsworth Methodist College, Birmingham. )
_____________
This text has been made available
for the web by Tony Woodcock (GodRules.net)
Web-editor,
cand.theol. Finn B. Andersen
from the land of the mermaids
(Luther and his Danish
girlfriend)
LUTHER’S PREFACE
I myself can hardly believe I was as
verbose when I lectured on
This
rock was shaken by Satan in
But
these are nothing in comparison with that people of God, Israel, or the
Synagogue, who were blessed beyond all others, not only with the sure promise
given to the Fathers and with the Law given by God through angels, but also
with the constant testimony of the words, miracles and examples of the
prophets. Yet even among them, Satan (I.e. the fury of self-righteousness) had
such success that after killing all the prophets they killed the very Son of
God himself, their promised Messiah; and all for the same reason, namely, that
they taught that we men are received into the favor of God by the grace of God,
not by our own righteousness. This is the sum of the doctrine of the devil and
the world from the beginning: ‘We will not appear to do evil, but whatever we
do, God must approve of it and all his prophets must agree. If they do not, let
them die. Let Abel perish and Cain live. Let this be our law.’ And so it is.
In
the Church of the Gentiles, however, things have been and are even worse, so
that the madness of the Synagogue may well seem mere child’s play in
comparison. For the Jews, as
Since,
therefore, Christ is made a mockery among his Christians (for so they wish to
be called), and Cain kills Abel continually and the abomination of Satan now
reigns supreme, it is necessary to pay the very closest heed to this doctrine,
and to oppose Satan with it, whether we are eloquent or not, learned or not.
For if all men kept silence, this rock ought to be proclaimed by tile very
rocks and stones themselves. Hence I am willing to do my duty and let this
extremely verbose Commentary be published in order to stir up my brethren in
Christ against the wiles and malice of Satan, who in these last days has become
so infuriated at the recovery of the sound knowledge of Christ, that whereas it
has hitherto seemed as if men were possessed by demons and raving mad, it now
seems as if the demons themselves are possessed by worse demons and raving with
a more than demonic madness – which strongly suggests that the Enemy of truth and
life feels the Day of Judgment to be imminent; a dreadful day of destruction
for him, but a lovely day of redemption and the end of his tyranny for us.
For
he has reason to be alarmed, when all his members and his powers are so
assailed, just as a thief or adulterer is alarmed when the dawn breaks upon him
and he is caught in his act.
For,
leaving aside the abominations of the Pope, whoever heard of such an outbreak
of monsters as we see to-day in the Anabaptists alone? Truly, in them Satan is
stirring up his own everywhere with frightful commotions, as if he were intent
on breathing out the last blast of his kingdom, and were seeking all of a
sudden, not only to subvert the whole world with seditions, but also to swallow
up completely Christ and his Church through innumerable sects. He does not vent
such rage on other kinds of life or thought, like those of adulterers, thieves,
murderers, perjurers, the ungodly, the sacrilegious, the unbelieving. On the
contrary, he keeps them in peace in his court, pampering and indulging them in
everything. Just as in the earliest days of the Church he not only tolerated
but splendidly supported all the idolatries and religions of the whole world,
while he everywhere harassed the Church and religion of Christ, so to-day he
has no other concern than the one that is always peculiarly his own, to
persecute Christ (who is, our righteousness without any works of ours) as it is
written: ‘Thou shalt bruise his heel.’ But these thoughts of mine on this
Epistle are being published not so much against these people as for our people,
who will either thank me for my pains or pardon my weakness and temerity. I
have certainly no wish that the impious should approve of them, but rather that
they and their God should be irritated by them; for I produced them (with much
toil) only for such as those to whom St. Paul himself wrote his Epistle – the
troubled, afflicted and tempted (who alone understand these things), wretched
Galatians in the faith. Those who are not such may listen to the Papists,
monks, Anabaptists and all the other masters of infinite wisdom and religion,
heartily despising what we say and do, without even caring to understand it.
For
the Papists and Anabaptists are to-day agreed on this one point against the
Who
cannot see here in the Anabaptists, not men possessed by demons, but demons
themselves possessed by worse demons? So also the Papists still to this day
insist on works and the worthiness of the person, contrary to grace, thus
giving strong support (in words at least) to their brethren the Anabaptists.
For these foxes are tied together by the tails, even though their heads look in
opposite directions. While they outwardly profess to be great enemies, inwardly
they think, teach and defend one and the same thing against our one and only Savior
Christ, who alone is our righteousness. Let him who can, then, hold fast to
this one article; and let the rest, who make shipwreck, be driven by the wind
and waves until they either return to the ship or swim to the shore. But more
about the Anabaptists another time, if the Lord Christ wills. Amen. [The
foregoing formed the preface to the first edition (1535). In the second edition
(1538) and subsequent editions, the following paragraphs were added after ‘swim
to the shore.’] The sum and end of the complaint is that there is no hope of
peace or an end of complaint so long as Christ and Belial do not agree. One
generation passes, another comes. If one heresy dies, another springs up, for
the devil neither slumbers nor sleeps. I myself – although I am nothing – who
have now been in the ministry of Christ for twenty years, can testify that I
have been attacked by more than twenty sects, of which some have entirely
perished, while others still show signs of life, like parts of dismembered
insects.
But
Satan, that God of all factious men, daily raises up new sects, and the latest
is one which I should least of all have foreseen or expected. I mean those who
teach that the Ten Commandments ought to be taken out of the Church, and that
men ought not to be put in fear of the Law, but sweetly exhorted by the grace
of Christ; that the saying of the prophet Micah might be fulfilled, that no man
should reprove another: ‘Thou shalt not drop upon us.’ As if we did not know,
or had never taught, that afflicted and contrite spirits are to be raised up
through Christ, but that hard-hearted Pharaohs to whom the grace of God is
preached in vain, must be put in fear of the Law. Why, they themselves are
compelled to invent revelations of wrath against the wicked and unbelieving –
as if the Law were or could be something other than a revelation of Wrath! Such
is the blindness and pride of those self-condemned men.
Ministers
of the Word, therefore, if they would be counted faithful and prudent on the
Day of Christ, ought to be very sure that St. Paul did not speak empty words or
prophesy of a thing of nought, when he said: ‘There must be heresies among you,
that they which are approved may be made manifest among you. Let the minister
of Christ know, I say, that as long as he preaches Christ purely, there will be
no lack of perverse persons, even among our own people, who will make it their
business to cause trouble in the Church. And he may comfort himself with the
thought that there is no peace between Christ and Belial, or between the Seed
of the woman and the seed of the Serpent. Indeed, he may rejoice in the trouble
he is caused by sects and the constant succession of seditious spirits. For
this is our glory, the testimony of our conscience that we are found standing
and fighting on the side of the Seed of the woman against the seed of the
Serpent. Let him bite our heel and never cease biting; we for our part will not
cease to crush his head through Christ, the first to crush it, who is blessed
for ever. Amen.
INTRODUCTORY
I HAVE taken in hand, in the name of
the Lord, yet once again to expound this Epistle of St. Paul to the Galatians:
not because I do desire to teach new things, or such as ye have not heard
before, especially since that, by the grace of God, Paul is now thoroughly
known unto you: but for that (as I have often forewarned you) this we have to
fear as the greatest and nearest danger, lest Satan take from us the pure
doctrine of faith, and bring into the Church again the doctrine of works and
men’s traditions.
Wherefore
it is very necessary, that this doctrine be kept in continual practice and
public exercise both of reading and hearing. And although it be never so well
known, never so exactly learned, yet the devil our adversary, who continually
rangeth about seeking to devour us, is not dead; likewise our flesh and old man
is yet alive; besides this, all kinds of temptations vex and oppress us on
every side. Wherefore this doctrine can never be taught, urged, and repeated
enough. If this doctrine be lost, then is also the whole knowledge of truth,
life and salvation lost and gone. If this doctrine flourishes, then all good
things flourish, religion, the true service of God, the glory of God, the right
knowledge of all things and states of life. Because therefore we would be
occupied and not idle, we will there begin now where we made an end, according
to the saying of the son of Sirak: ‘When a man hath done what he can, he must
begin again’ (Ecclus. 18:6).
THE ARGUMENT OF THE EPISTLE TO THE GALATIANS
First of all it behooveth that we
speak of the argument of this Epistle: that is to say, what matter
St.
Paul goeth about to establish the doctrine of faith, grace, forgiveness of
sins, or Christian righteousness, to the end that we may have a perfect
knowledge and difference between Christian righteousness and all other kinds of
righteousness. For there be divers sorts of righteousness. There is a political
or civil righteousness, which emperors, princes of the world, philosophers and
lawyers deal withal. There is also a ceremonial righteousness, which the
traditions of men do teach. This righteousness parents and schoolmasters may
teach without danger, because they do not attribute unto it any power to
satisfy for sin, to placate God, or to deserve grace: but they teach such
ceremonies as are only necessary for the correction of manners, and certain
observations concerning this life.
Besides
these, there is another righteousness called the righteousness of the law, or
of the Ten Commandments, which Moses teaches. This do we also teach after the doctrine of faith.
There
is yet another righteousness which is above all these: to wit, the
righteousness of faith, or Christian righteousness, the which we must
diligently discern from the other afore-rehearsed: for they are quite contrary
to this righteousness, both because they flow out of the laws of emperors, the
traditions of the Pope, and the commandments of God, and also because they consist
in our works, and may be wrought of us either by our pure natural strength (as
the sophisters term it) or else by the gift of God. For these kinds of
righteousness are also of the gift of God, like as other good things are which
we do enjoy.
But
this most excellent righteousness, of faith I mean (which God through Christ,
without works, imputeth unto us), is
neither political nor ceremonial, nor the righteousness of God’s law, nor
consisteth in our works, but is clean contrary: that is to say, a mere passive righteousness, as the other
above are active. For in this we work
nothing, we render nothing unto God, but only we receive and suffer another to work in us, that is to say, God.
Therefore it seemeth good unto me to call this righteousness of faith or
Christian righteousness, the passive
righteousness.
This is a righteousness hidden in a
mystery, which the world doth not know, yea, Christians themselves do not
thoroughly understand it, and can hardly take hold of it in their temptations.
Therefore it must be diligently taught and continually practiced. And whoso
doth not understand or apprehend this righteousness in afflictions and terrors
of conscience, must needs be overthrown. For there is no comfort of conscience
so firm and so sure, as this passive righteousness is.
But
man’s weakness and misery is so great, that in the terrors of conscience and
danger of death, we behold nothing else but our works, our worthiness and the
law: which when it sheweth unto us our sin, by and by our evil life past cometh
to remembrance. Then the poor sinner with great anguish of spirit groaneth, and
thus thinketh with himself: ‘Alas! How desperately have I lived! Would to God I
might live longer: then would I amend my life.’ Thus man’s reason cannot
restrain itself from the sight and beholding of this active or working
righteousness, that is to say, her own righteousness: nor lift up her eyes to
the beholding of the passive or Christian righteousness, but resteth altogether
in the active righteousness: so deeply is this evil rooted in us.
On
the other side, Satan abusing the infirmity of our nature, doth increase and
aggravate these cogitations in us. Then can it not be but that the poor
conscience must be more grievously troubled, terrified and confounded.
For
it is impossible that the mind of man itself should conceive any comfort, or
look up unto grace only, in the feeling and horror of sin, or constantly reject
all disputing and reasoning about works. For this is far above man’s strength
and capacity, yea and above the law of God also.
True
it is, that of all things in the world, the law is most excellent: yet is it
not able to quiet a troubled conscience, but increaseth terrors, and driveth it
to desperation; for by the commandment sin is made exceeding sinful (Romans
7:13) Wherefore the afflicted and troubled conscience hath no remedy against
desperation and eternal death, unless it take hold of the promise of grace
freely offered in Christ, that is to say, this passive righteousness of faith,
or Christian righteousness. Which if it can apprehend, then may it be at quiet
and boldly say: I seek not the active or working righteousness, although I know
that I ought to have it, and also to fulfill it. But be it so that I had it,
and did fulfill it indeed, yet notwithstanding I cannot trust unto it, neither
dare I set it against the judgment of God. Thus I abandon myself from all
active righteousness, both of mine own and of God’s law, and embrace only that passive righteousness, which is the
righteousness of grace, mercy and forgiveness of sins. Briefly, [I rest
only upon] the righteousness of Christ and of the Holy Ghost, which we do not, but suffer, and have not,
but receive; God the Father freely giving it unto us through Jesus Christ.
Like
as the earth engendereth not rain, nor is able by her own strength, labor and
travail to procure the same, but receiveth it of the mere gift of God from
above: so this heavenly righteousness is given us of God without our works or
descryings. As much therefore as the earth of itself is able to do in getting
and procuring to itself seasonable showers of rain to make it fruitful, even so
much are we men able to do by our strength and works in winning this heavenly
and eternal righteousness; and therefore we shall never be able to attain unto
it, unless God himself by mere imputation and by his unspeakable gift do bestow
it upon us. The greatest knowledge, then, and the greatest wisdom of Christians
is, not to know the law, to be ignorant of works and of the whole active
righteousness, especially when the conscience wrestleth with the judgment of
God. Like as on the contrary, amongst those which are not of the number of
God’s people, the greatest point of wisdom is, to know and earnestly to urge
the law, works, and the active righteousness.
But
it is a thing very strange and unknown to the world, to teach Christians to
learn to be ignorant of the law, and so to live before God, as if there were no
law: notwithstanding, except thou be ignorant of the law, and be assuredly
persuaded in thine heart that there is now no law nor wrath of God, but
altogether grace and mercy for Christ’s sake, thou canst not be saved; for by
the law cometh the knowledge of sin (Romans 3:20).
Contrariwise,
works and the keeping of the law must be so straitly required in the world, as
if there were no promise or grace; and that because of the stubborn, proud and
hard-hearted, before whose eyes nothing must be set but the law, that they may
be terrified and humbled. For the law is given to terrify and kill such, and to
exercise the old man; and both the word of grace and of wrath must be rightly
divided, according to the Apostle (Timothy
Here
is then required a wise and faithful disposer of the Word of God, which can so
moderate the law, that it may be kept within his bounds. He that teacheth that
men are justified before God by the observation of the law, passeth the bounds
of the law, and confoundeth these two kinds of righteousness, active and
passive, and is but an ill logician, for he doth not rightly divide.
Contrariwise, he that setteth forth the law and works to the old man, and the
promise of forgiveness of sins and God’s mercy to the new man, divideth the
Word well. For the flesh or the old man must be coupled with the law and works:
the spirit or new man must be joined with the promise of God and his mercy.
Wherefore when I see a man that is bruised enough already, oppressed with the
law, terrified with sin, and thirsting for comfort, it is time that I should
remove out of his sight the law and active righteousness, and that should set
before him by the Gospel the Christian and passive righteousness, which
excluding Moses with his law, offereth the promise made in Christ, who came for
the afflicted and for sinners. Here is man raised up
again and conceiveth good hope, neither is he any longer under the law, but
under grace (Romans
This is our divinity, whereby we teach
how to put a difference between these two
kinds of righteousness, active and passive: to the end that manners and
faith, works and grace, policy and religion should not be confounded, or taken
the one for the other. Both are
necessary, but both must be kept within their bounds: Christian righteousness
appertaineth to the new man, and the righteousness of the law appertaineth to
the old man, which is born of flesh and blood. Upon this old man, as upon an
ass, there must be laid a burden that may press him down, and he must not enjoy
the freedom of the Spirit, or grace, except he first put upon him the new man
by faith in Christ (which notwithstanding is not fully done in this life); then
may he enjoy the kingdom and unspeakable gift of grace.
This
I say to the end that no man should think we reject or forbid good works, as
the Papists do most falsely slander us, neither understanding what they
themselves say, nor what we teach. They know nothing but the righteousness of
the law, and yet they will judge of that doctrine which is far above the law, of
which it is impossible that the carnal man should be able to judge. Therefore
they must needs be offended, for they can see no higher than the law.
Whatsoever then is above the law, is to them a great offense.
But
we imagine as it were two worlds, the one heavenly and the other earthly. In
these we place these two kinds of righteousness, being separate the one far
from the other. The righteousness of the law is earthly and hath to do with
earthly things, and by it we do good works. But as the earth bringeth not forth
fruit except first it be watered and made fruitful from above (for the earth
cannot judge, renew and rule the heaven, but contrariwise the heaven judgeth,
reneweth, ruleth and maketh fruitful the earth, that it may do what the Lord
hath commanded): even so by the righteousness of the law, in doing many things
we do nothing, and in fulfilling of the law we fulfill it not, except first,
without any merit or work of ours, we be made righteous by the Christian
righteousness, which nothing appertaineth to the righteousness of the law, or
to the earthly and active righteousness. But this righteousness is heavenly and
passive: which we have not of ourselves, but receive it from heaven: which we
work not, but apprehend it by faith;
whereby we mount up above all laws and works.
Wherefore
like as we have borne (as St. Paul saith) the image of the earthly Adam, so let
us bear the image of the heavenly (1 Corinthians 15:49), which is the new man
in a new world, where is no law, no sin, no sting of conscience, no death, but
perfect joy, righteousness, grace, peace, life, salvation and glory.
Why,
do we then nothing? Do we work nothing for the obtaining of this righteousness?
I answer: Nothing at all. For the nature of this righteousness is, to do
nothing, to hear nothing, to know nothing whatsoever of the law or of works,
but to know and to believe this only, that Christ is gone to the Father and is
not now seen: that he sitteth in heaven at the right hand of his Father, not as
a judge, but made unto us of God, wisdom, righteousness, holiness and
redemption: briefly, that he is our high-priest entreating for us, and reigning
over us and in us by race.
Here
no sin is perceived, no terror or remorse of conscience felt; for in this
heavenly righteousness sin can have no place for there is no law, and where no
law is, there can be no transgression (Romans 4:15).
Seeing
then that sin hath here no place, there can be no anguish of conscience, no
fear, no heaviness. Therefore
So
both these continue whilst we here live. The flesh is accused, exercised with
temptations, oppressed with heaviness and sorrow, bruised by the active
righteousness of the law; but the spirit reigneth, rejoiceth and is saved by
this passive and Christian righteousness, because it knoweth that it hath a
Lord in heaven at the right hand of the Father, who hath abolished the law,
sin, death, and hath trodden under his feet all evils, led them captive and
triumphed over them in himself (Colossians 2:15).
Therefore
do we so earnestly set forth and so often repeat this doctrine of faith or
Christian righteousness, that by this means it may be kept in continual exercise,
and may be plainly discerned from the active righteousness of the law. (For by this only doctrine the Church is
built, and in this it consists.) Otherwise we shall never be able to hold
the true divinity, but by and by we shall either become canonists, observers of
ceremonies, observers of the law, or Papists, and Christ so darkened that none
in the Church shall be either rightly taught or comforted. Wherefore, if we
will be teachers and leaders of others, it behooves us to have great care of these
matters, and to mark well this distinction between the righteousness of the law
and the righteousness of Christ. And this distinction is easy to be uttered in
words, but in use and experience it is very hard, although it be never so
diligently exercised and practiced; for in the hour of death, or in other
agonies of the conscience, these two sorts of righteousness do encounter more
near together than thou would wish or desire.
Where
I do admonish you, especially such as shall become instructors and guiders of
consciences, and also every one apart, that ye exercise yourselves continually
by study, by reading, by meditation of the Word and by prayer, that in the time
of temptation ye may be able to instruct and comfort both your own consciences
and others, and to bring them from the law to grace, from active and working
righteousness to the passive and received righteousness, and, to conclude, from
Moses to Christ. For the devil is wont, in affliction and in the conflict of
conscience, by the law to make us afraid, and to lay against us the guilt of
sin, our wicked life past, the wrath and judgment of God, hell and eternal
death, that by this means he may drive us to desperation, make us bond-slaves
to himself, and pluck us from Christ. Furthermore, he is wont to set against us
those places of the Gospel, wherein Christ himself requires works of us, and
with plain words threatens damnation to those who do them not. Now, if here we
be not able to judge between these two kinds of righteousness, if we take not by
faith hold of Christ sitting at the right hand of God, who maketh intercession
unto the Father for us wretched sinners (Hebrews 7:25), then are we under the
law and not under grace, and Christ is no more a savior, but a lawgiver. Then
can there remain no more salvation, but a certain desperation and everlasting
death must need follow.
Let
us then diligently learn to judge between these two kinds of righteousness,
that we may know how far we ought to obey the law. Now we have said before,
that the law in a Christian ought not to pass his bounds, but ought to have
dominion only over the flesh, which is in subjection unto it, and remains under
the same. When it is thus, the law is kept within his bounds. But if it shall
presume to creep into thy conscience, and there seek to reign, see thou play
the cunning logician, and make the true division. Give no more to the law than
belongeth unto it, but say thou: O law, thou wouldest climb up into the kingdom
of my conscience, and there reign and reprove it of sin, and wouldest take from
me the joy of my heart, which I have by faith in Christ, and drive me to
desperation, that I might be without all hope, and utterly perish. This thou
dost besides thine office: keep thyself within thy bounds, and exercise thy
power upon the flesh, but touch not my conscience; for I am baptized, and by
the Gospel am called to the partaking of righteousness and of everlasting life,
to the kingdom of Christ, wherein my conscience is at rest, where no law is,
but altogether forgiveness of sins, peace, quietness, joy, health and
everlasting life. Trouble me not in these matters, for I will not suffer thee,
so intolerable a tyrant and cruel tormentor, to reign in my conscience, for it
is the seat and temple of Christ the Son of God, who is the king of
righteousness and peace, and my most sweet savior and mediator: he shall keep
my conscience joyful and quiet in the sound and pure doctrine of the Gospel,
and in the knowledge of this passive and heavenly righteousness.
When
I have this righteousness reigning in my heart, I descend from heaven as the
rain making fruitful the earth that is to say, I come forth into another
kingdom, and I do good works, how and whensoever occasion is offered. If I be a
minister of the Word, I preach, I comfort the brokenhearted, I administer the
Sacraments. If I be an householder, I govern my house and my family, I bring up
my children in the knowledge and fear of God. If I be a magistrate, the charge
that is given me from above I diligently execute. If I be a servant, I do my
master’s business faithfully. To conclude: whosoever he be that is assuredly
persuaded that Christ is his righteousness, doth not only cheerfully and gladly
work well in his vocation, but also submitteth himself through love to the
magistrates and to their laws, yea though they be severe, sharp and cruel, and
(if necessity do so require) to all manner of burdens and dangers of this
present life, because he knoweth that this is the will of God, and that this
obedience pleaseth him.
Thus
far as concerning the argument of this Epistle, whereof Paul intreateth, taking
occasion of false teachers who had darkened this righteousness of faith among
the Galatians, against whom he setteth himself in defending and commending his
authority and office.
CHAPTER 1
Paul, an apostle (not of men, neither by man, but by Jesus Christ, and God the father, who raised him from the dead).
NOW that we have declared the
argument and sum of this Epistle to the Galatians, we think it good, before we
come to the matter itself, to shew what was the occasion
For
the Gospel is such a doctrine as teacheth a far higher matter than is the
wisdom, righteousness, and religion of the world, that is to say, free
remission of sins through Christ, etc. It leaveth those things in their degree,
to be as they are, and commendeth them as the good creatures of God. But the
world preferreth these creatures before the Creator, and moreover, by them
would put away sin, be delivered from death, and deserve everlasting life. This
doth the Gospel condemn. Contrariwise, the world cannot suffer those things to
be condemned which it most esteemeth and best liketh of, and therefore it
chargeth the Gospel that it is a seditious doctrine and full of errors, that it
overthroweth commonwealths, countries, dominions, kingdoms and empires, and
therefore offendeth both against God and the Emperor, abolisheth laws,
corrupteth good manners, and setteth all men at liberty to do what they list.
Wherefore, with just zeal and high service to God (as it would seem) it
persecuteth this doctrine, and abhorreth the teachers and professors thereof as
the greatest plague that can be in the whole earth.
Moreover,
by the preaching of this doctrine, the devil is overthrown, his kingdom is
destroyed, the law, sin and death (wherewith, as most mighty and invincible
tyrants, he hath brought all mankind in subjection under his dominion) are
wrested out of his hands: briefly, his prisoners are translated out of the
kingdom of darkness, Into the kingdom of light and liberty.
Should
the devil suffer all this? Should not the father of lies employ all his force
and subtle policies, to darken, to corrupt, and utterly to root out this
doctrine of salvation and everlasting life? Indeed,
We
thought good to shew here by the way, that the Gospel is such a doctrine as
condemneth all manner of righteousness, and preacheth the only righteousness of
Christ, and to them that embrace the same, it bringeth peace of conscience and
all good things; and yet, notwithstanding, the world hateth and persecuteth it
most bitterly.
I
have said before, that the occasion why
And
these false apostles being of the circumcision and sect of the Pharisees, were
men of great estimation and authority, who bragged among the people that they
were of that holy and chosen stock of the Jews (John 8, Romans 4:4 ff.), that
they were Israelites of the seed of Abraham, that they had the promises and the
fathers; and finally, that they were the ministers of Christ, and the Apostles’
scholars, with whom they had been conversant, and had seen their miracles, and
perhaps had also wrought some signs or miracles themselves for Christ
witnesseth (Matthew 7:22) that the wicked also do work miracles. When men
having such authority come into any country or city, by and by the people have
them in great admiration, and under this color of godliness and religion, they
do not only deceive the simple, but also the learned; yea, and those also which
seem to be somewhat confirmed in the faith: especially when they brag (as these
did) that they are the offspring of the Patriarchs, the ministers of Christ,
the Apostles’ scholars, etc. Moreover, these false apostles, by all the crafty
means they could devise, defaced the authority of
Even
so the Pope at this day, when he hath no authority of the Scripture to defend
himself withal, useth this one argument continually against us, ‘The Church,
the Church.’ ‘Thinkest thou that God is so offended, that for a few heretics of
Luther’s sect he will cast off his whole Church? Thinkest thou that he would
leave his Church in error so many hundred years?’ And this he mightily
maintaineth, that the Church can never be overthrown. Now, like as many are
moved with this argument at this day, so in Paul’s time these false apostles,
through great bragging and setting forth of their own praises, blinded the eyes
of the Galatians, so that Paul lost his authority among them, and his doctrine
was brought in suspicion.
Against
this vain bragging and boasting of the false apostles, Paul with great
constancy and boldness setteth his apostolic authority, highly commending his
vocation, and defending his ministry. And (although elsewhere he never doth the
like) he will not give place to any, no, not to the Apostles themselves, much
less to any of their scholars. And to abate their pharisaical pride and
shameless boldness, he maketh mention of the history done in
THE CERTAINTY OF CALLING
But what meaneth Paul by this
boasting? I answer: This common place serveth to this end, that every minister
of God’s Word should be sure of his calling, that before God and man he may
with a bold conscience glory therein, that he preacheth the Gospel as one that
is called and sent: even as the ambassador of a king glorieth and vaunteth in
this, that he cometh not as a private person, but as the king’s ambassador; and
because of this dignity, that he is the king’s ambassador, he is honored and
set in the highest place: which honor should not be given unto him if he came
as a private person. Wherefore, let the preacher of the Gospel be certain that
his calling is from God. And it is expedient, that according to the example of
Paul, he should magnify this his calling, to the end that he may win credit and
authority among the people, like as the king’s ambassador magnifieth his office
and calling. And thus to glory is not vain, but a necessary kind of glorying,
because he glorieth not in himself, but in the king which hath sent him, whose
authority he desireth to be honored and magnified. And when in the name of the
king he willeth aught to be done by his subjects, he saith not: We pray you,
but: We command, we will this to ‘be done, etc. But for his private person he
saith: We pray, etc.
Likewise,
when Paul so highly commendeth his calling, he seeketh not his own praise, but
with a necessary and a holy pride he magnifieth his ministry; as to the Romans
(11:13) he saith: ‘Forasmuch as I am the apostle of the Gentiles, I will
magnify mine office,’ that is to say, I will that men receive me, not as Paul
of Tarsus, but as Paul the apostle or ambassador of Jesus Christ. And this he
doth of necessity, to maintain his authority, that the people in hearing this,
might be more attaint and willing to give ear unto him. For they hear not only
Paul, but in Paul Christ himself, and God the Father sending him out in his
message: whose authority and majesty, like as men ought religiously to honor,
so ought they with great reverence to receive and to hear also his messengers
bringing his word and message.
This
is a notable place, therefore, wherein Paul so glorieth and boasteth as
touching his vocation, that he despiseth all others. If any man, after the
manner of the world, should despise all others in respect of himself, and
attribute all unto himself alone, he should not only show himself a very fool,
but also grievously sin. But this manner of boasting is necessary, and
pertaineth not to the glory of Paul, but to the glory of God, whereby is
offered unto him the sacrifice of praise and thanksgiving. For by this
boasting, the name, the grace, and the mercy of God, is made known unto the
world. Thus therefore he beginneth his Epistle.
Paul an apostle, not of men, etc.
Here in the very beginning he
toucheth those false teachers which boasted themselves to be the disciples of
the Apostles, and to be sent of them, but despised Paul as one that was neither
the Apostles’ scholar, nor sent of any to preach the Gospel, but came in some
other way, and of his own head thrust himself into that office. Against those
Paul defendeth his calling, saying: My calling seemeth base to your preachers;
but whosoever they be which are come unto you, are sent either of men, or by
man; that is to say, they have entered either of themselves, being not called,
or else called by others. But my calling is not of men, nor by man, but it is
above all manner of calling that can be made after the Apostles, for it is ‘by
Jesus Christ, and by God the Father,’ etc.
Where
he saith ‘of men,’ I mean such as call and thrust in themselves, when neither
God nor man calleth or sendeth them, but they run and speak of themselves; as
at this day certain fantastical spirits do, which either lurk in corners and
seek places where they may pour out their poison, and come not into public
congregations, or else they resort thither where the Gospel is planted already.
These I call such as are of men. But where he saith ‘by man,’ I understand such
as have a divine calling, but yet by man as by means. God calleth in two manner
of ways: by means and without means.
He
calleth us all to the ministry of his Word at this day, not immediately by
himself, but by other means; that is to say, by man. But the Apostles were
called immediately of Christ himself, as the prophets in the Old Testament were
called of God himself, Afterwards the Apostles called their disciples, as Paul
called Timothy, Titus, etc. These men called bishops (as in Titus 1), and the
bishops their successors down to our own times, and so on to the end of the
world. And this is a mediated calling, since it is done by man; yet
notwithstanding it is of God. So when a prince or magistrate or I call any man,
that man hath his calling by man; and this is the general manner of calling in
the world since the Apostles’ time. Nor ought it to be changed, but magnified,
on account of the fantastical heads, which contemn it and boast of another
calling, whereby they say they are impelled by the Spirit to teach. But they
are liars and impostors, for they are driven by a spirit which is not good, but
evil. For it is not lawful for me to leave my appointed place as a preacher and
go unto another city where I am not called, and there preach although as a
Doctor of Divinity I might preach in the whole Papacy, would they but tolerate
me); no, not even if I hear that falsehoods are bring taught, and souls seduced
and damned which I might snatch from error and damnation by my sound doctrine.
But I ought to commit the matter unto God, who in his own time wilt find
occasion of lawfully calling ministers and giving the Word. For he is the Lord
of the harvest, who will send laborers into his harvest; our part is to pray
(Matthew
Wherefore
we ought not to force our way into another’s harvest, as the devil is wont to
stir up his ministers to do, so that they run without being called and profess
with most ardent zeal to be grieved that men are being so miserably seduced,
and to desire to teach them the truth and snatch than from the snares of the
devil. Even, therefore, if a man with a godly zeal and a good intent seeketh by
his own sound doctrine to deliver from error them that are led astray,
notwithstanding there ariseth hereof a bad example, whereby occasion is given
to ungodly teachers to thrust themselves in, through whom Satan afterwards
occupieth the chair; and this example worketh very great harm.
But
when the prince or other magistrate calleth me, then can I with assured
confidence boast against the devil and the enemies of the Gospel, that I am
called by the command of God through the voice of a man. For there is the
command of God through the mouth of the prince; and these are true vocations.
We also, therefore, are called by divine authority, not indeed immediately by
Christ, as the Apostles were, but ‘by man.’
Now
this place concerning the certainty of calling is very necessary on account of
those pestilential and satanic spirits, so that every minister of the Word may
boast with John the Baptist: ‘The word of the Lord is come upon me’ (Luke 3:2).
When, there, re, I preach, baptize, administer the sacraments, I do these
things as one commanded and called, because the voice of the Lord is come unto
me: not in a corner, as the fantastical spirits do boast, but through the mouth
of a man who is in the exercise of his lawful right. But if one or two citizens
should ask me to preach, I ought not to follow such a private calling, since a
window is thereby opened to the ministers of Satan, who following this example
do harm, as we have said above. But when they which hold public offices ask me,
then I ought to obey.
Therefore,
when Paul saith, ‘Not of men, neither by man,’ he beateth down the false
apostles; as though he would say: Although those vipers brag never so much,
what can they brag more than that they are either come ‘of men,’ that is to
say, of themselves without any calling, or ‘by man,’ that is to say, sent of
others? I pass not upon any of these things, neither ought you to regard them.
As for me, I am called and sent neither of men, nor by man, but without means,
that is to wit, by Jesus Christ himself, and my calling is like in all points
the calling of the Apostles, and I am indeed an Apostle. Paul, therefore,
handleth this place, of the calling of the Apostles, effectually. And
elsewhere, he separateth the degree of apostleship from others, as in 1 Corinthians
So
Matthias was called only of God (Acts
This
is the first assault that Paul maketh against the false apostles, which ran
when no man sent them. Calling, therefore, is not to be despised; for it is not
enough for a man to have the Word and pure doctrine, but also he must be
assured of his calling; and he that entereth without this assurance, entereth
to no other end but to kill and destroy. For God never prospereth the labor of
those that are not called. And although they teach some good and profitable
matters, yet they edify not. So at this day, our fantastical spirits have the
words of faith in their mouths, but yet they yield no fruit, but their chief
end and purpose is to draw men to their false and perverse opinions. They that
have a certain and holy calling must ofttimes sustain many and great conflicts,
as they must do whose doctrine is pure and sound, that they may constantly
abide in their salutary office, against the infinite and continual assaults of
the devil and rage of the world. Here, what should he do whose calling is
uncertain, and doctrine corrupt?
This
is therefore our comfort, which are in the ministry of the Word, that we have
an office which is heavenly and holy, to the which we being lawfully called, do
triumph against all the gates of hell. On the other side, it is an horrible
thing when the conscience saith: ‘This thou hast done without any lawful
calling.’ Here such terror shaketh a man’s mind which is not called, that he
would wish he had never heard the Word which he teacheth; for by his
disobedience he maketh all his works evil, were they never so good, insomuch
that even his greatest works and labors become his greatest sins.
We
see then how good and necessary this boasting and glorying of our ministry is.
In times past, when I was but a young divine, methought Paul did unwisely in
glorying so oft of his calling in his epistles; but I did not understand his
purpose; for I knew not that the ministry of God’s Word was so weighty a
matter. I knew nothing of the doctrine of faith and a true conscience indeed,
for that there was then no certainty taught in either the schools or churches,
but all was full of sophistical subtleties of the schoolmen; and therefore no
man was able to understand the dignity and power of this holy and spiritual
boasting of the true and lawful calling, which serveth first to the glory of
God, and secondly to the advancing of our ministry, and moreover, to the salvation
of ourselves and of the people.
For by this our
boasting we seek not estimation in the world, or praise among men, or money, or
pleasures, or favor of the world; but forasmuch as we be in a divine calling,
and in the work of God, and the people have great need to be assured of our
calling, that they may know our word to be the Word of God, therefore we
proudly vaunt and boast of it. It is not then a vain, but a most holy pride
against the devil and the world, and true humility before God.
And by God the father, who raised him from the dead
Paul is so inflamed here with zeal,
that he cannot tarry till he come to the matter itself, but forthwith, in the
very title, he bursteth out and uttereth what he hath in his heart. His intent
in this Epistle is, to treat of the righteousness that cometh by faith, and to
defend the same: again, to beat down the law, and the righteousness that cometh
by works. Of such cogitations he is full, and out of this wonderful and
exceeding great abundance of the excellent wisdom and knowledge of Christ in
his heart, his mouth speaketh. This flame, this great burning fire of his
heart, cannot be hid, nor suffer him to hold his tongue; and therefore he
thought it not enough to say that he was an Apostle sent by Jesus Christ, but also
addeth: ‘by God the Father, who hath raised him up from the dead.’
But
it seemeth here, that the adding of these words: ‘And by God the Father, etc.’
is not necessary. But because (as I said) Paul speaketh out of the abundance of
his heart, his mind burneth with desire to set forth, even in the very entry of
his Epistle, the unsearchable riches of Christ, and to preach the righteousness
of God, which is called the resurrection of the dead. Christ, who liveth and is
risen again, speaketh out of him, and moveth him thus to Speak; therefore not
without cause he addeth, that he is also an Apostle ‘by God the Father, who
hath raised up Jesus Christ from the dead.’ As if he should say, I have to deal
with Satan, and with those vipers, the instruments of Satan, which go about to
spoil me of the righteousness of Christ, who was raised up by God the Father
from the dead; by the which alone we are made righteous, by the which also we
shall be raised up at the last day, from death to everlasting life. But they that
in such sort go about to overthrow the righteousness of Christ, do resist the
Father and the Son, and the work of them both.
Thus
Paul, even at the first entrance, bursteth out into the whole matter whereof he
entreateth in this Epistle. For (as I said) he treateth of the resurrection of
Christ, who rose again to make us righteous, and in so doing he hath overcome
the law, sin, death, hell, and all evils (Romans 4:25). Christ’s victory, then,
is the overcoming of the law, of sin, our flesh, the world, the devil, death,
hell and all evils: and this his victory he hath given unto us. Although, then,
these tyrants and these enemies of ours do accuse us and make us afraid, yet
can they not drive us to despair, nor condemn us; for Christ, whom God the
Father hath raised up from the dead, is our righteousness and victory (1
Corinthians
Therefore,
thanks be to God, who hath given us the victory by our
Lord Jesus Christ. Amen.
But mark how
fitly and to the purpose Paul here speaketh. He saith not: By God who hath made
heaven and earth, who is Lord of Angels, who commanded Abraham to go out of his
own country, who sent Moses to Pharaoh the king, who brought Israel out of
Egypt (as the false prophets did, who boasted of the God of their fathers, the
Creator, Maintainer, and Preserver of all things, working wonders among his
people); but Paul had another thing in his heart, namely, the righteousness of
Christ, and therefore he speaketh words that make much for this his purpose,
saying: ‘I am an Apostle, neither of men, nor by man, but by Jesus Christ, and
God the Father, who hath raised him up from the dead.’ Ye see, then, with what
fervency of spirit Paul is led in this matter, which he goeth about to
establish and maintain against the whole kingdom of hell, the power and wisdom
of the world, and against the devil and his apostles.
This maketh much for the stopping of
the mouths of these false apostles; for all his arguments tend to the advancing
and magnifying of his ministry, and contrariwise, to the discrediting of
theirs; as if he should thus say:
Although
it be enough, that through a divine calling am sent as an Apostle by Jesus
Christ, and God the Father, who hath raised him up from the dead; yet lest I
should be alone, I add over and besides (which is more than needeth) all the
brethren, which are not Apostles, but fellow-soldiers: they write this epistle
as well as I, and bear witness with me that my doctrine as true and godly.
Wherefore we be sure that Christ is present with us, and that he teacheth and
speaketh in the midst of us, and in our Church. As for the false apostles, if
they be anything, they be but sent either of men or by man; but I am sent of
God the Father and of Jesus Christ, who is our life and resurrection (John
Paul had preached the Gospel
throughout all
And
here we may learn that it is the lot of godly preachers, that besides the
persecution which they suffer of the wicked and unthankful world, and the great
travail which they sustain in planting of churches, they are compelled to
suffer that thing, which they of long time before had purely taught, to be
quickly overthrown of fantastical spirits, who afterwards reign and rule over
them. This grieveth godly ministers more than any persecution of tyrants.
Therefore, let him not be a minister of the Gospel, which is not content to be
thus despised, or is loath to bear this reproach: or if he be, let him give
over his charge to another. We also at this day do find the same thing to be
true by experience. We are miserably contemned and vexed outwardly by tyrants,
inwardly by those whom we have restored to liberty by the Gospel, and also by
false brethren. But this is our comfort and glory, that being called of God, we
have a promise of everlasting life, and look for that reward ‘which eye hath
not seen, nor ear hath heard, nor hath entered into the heart of man’ (1
Corinthians 2:9). For when the great shepherd Christ shall appear, we shall
receive an incorruptible crown of glory (1 Peter 5:4): who here also in this
world will not suffer us to perish for hunger.
Jerome
moveth here a great question, why Paul calleth those churches, which were no churches:
for Paul (saith he) writeth to the Galatians that were perverted and turned
back from Christ and from grace, unto Moses and the law. Hereunto I answer,
that Paul calleth them the churches of
I
say these things to the end that we may diligently distinguish Christian
holiness from other kinds of holiness. The monks called their orders holy
(although they durst not call themselves holy); but they are not holy; because,
as we said above, Christian holiness is not active, but passive holiness.
Wherefore let no man call himself holy on account of his manner of life or his
works, if he fasteth, prayeth, scourgeth his body, giveth alms to the poor, comforteth
the sorrowful and afflicted, etc. Else should the Pharisee in Luke (18:11 f.)
also be holy. The works indeed are good, and God straitly requireth them of us,
but they make us not holy. Thou and I are holy, Church, city and people are
holy, not by their own, but by an alien holiness, not
by active, but by passive holiness, because they possess divine and holy
things, to wit, the vocation of the ministry, the Gospel, baptism, etc.,
whereby they are holy.
Albeit
then, that the Galatians were fallen away from the doctrine of Paul, yet did
Baptism, the Word, and the name of Christ, remain among them.
There
were also some good men that were not revolted, which had a right opinion of
the Word and Sacraments, and used them well. Moreover, these things could not
be defiled through them that were revolted. For Baptism, the Gospel, and other
things, are not therefore made unholy, because many are polluted and unholy,
and have an evil opinion of them: but they abide holy and the same that they
were, whether they be among the godly or the ungodly: by whom they can neither
be polluted, nor made holy. By our good or evil conversation, by our good or
evil life and manners, they be polluted or made holy in the sight of the
heathen, but not afore God. Wherefore, the Church is holy even where
fantastical spirits do reign, if only they deny not the Word and Sacraments.
For if these be denied, there cannot be the Church. Wherefore, wheresoever the
substance of the Word and Sacraments remaineth, there is the holy Church,
although Antichrist there reign, who (as the Scripture
witnesseth) sitteth not in a stable of fiends, or in a swine-sty, or in a
company of infidels, but in the highest and holiest place of all, namely, in
the temple of God. Wherefore, although spiritual tyrants reign, yet there must
be a temple of God, and the same must be preserved under them. Therefore I
answer briefly to this question, that the Church is universal throughout the
whole world, wheresoever the Gospel of God and the Sacraments be. The Jews, the
Turks, and other vain spirits, are not the Church, because they fight against
these things and deny them. Hitherto as touching the title or
inscription of this Epistle. Now followeth the salutation or greeting of
Paul.
Grace be with you and peace from God the father, and from our Lord Jesus Christ
I hope ye are not ignorant what
grace and peace meaneth, seeing that these terms are common in Paul, and now
not obscure or unknown. But forasmuch as we take in hand to expound this
Epistle (which we do, not because it is needful, or for any hardness that is in
it, but that our consciences may be confirmed against heresies yet to come),
let it not be tedious unto you, if we repeat these things again, that elsewhere
and at other times we teach, preach, sing, and set out by writing. For if we
lose the article of justification, we lose all things together. Therefore most
necessary it is, chiefly and above all things, that we teach and repeat this
article continually; like as Moses saith of his law. For it cannot be beaten
into our ears enough or too much. Yea, though we learn it and understand it
well, yet is there none that taketh hold of it perfectly, or believeth it with
all his heart. ‘So frail a thing is our flesh, and disobedient to the spirit.
The
greeting of the Apostle is strange unto the world, and was never heard of
before the preaching of the Gospel. And these two words, grace and peace,
comprehend in them whatsoever belongeth to Christianity. Grace releaseth sin,
and peace maketh the conscience quiet. The two fiends that torment us are sin
and conscience. But Christ hath vanquished these two monsters, and trodden them
under foot, both in this world and the world to come. This the world doth not
know, and therefore it can teach no certainty of the overcoming of sin,
conscience and death. Only Christians have this kind of doctrine, and are
exercised and armed with it, to get victory against sin, despair and
everlasting death. And it is a kind of doctrine neither proceeding of
free-will, nor invented by the reason or wisdom of man, but given from above.
Moreover, these two words, grace and peace, do contain in them the whole sum of
Christianity. Grace containeth the remission of sins, peace a quiet and joyful
conscience. But peace of conscience can never be had, unless sin be first
forgiven. But sin is not forgiven for the fulfilling of the law: for no man is
able to satisfy the law. But the law doth rather show sin, accuse and terrify
the conscience, declare the wrath of God, and drive to desperation. Much less
is sin taken away by the works and inventions of men, as wicked worshippings,
strange religions, vows and pilgrimages. Finally, there is no work that can
take away sin; but sin is rather increased by works. For the justiciaries and
merit-mongers, the more they labor and sweat to bring themselves out of sin,
the deeper they are plunged therein. For there is no means to take away sin,
but grace alone. Therefore Paul, in all the greetings of his epistles, setteth
grace and peace against sin and an evil conscience. This thing must be
diligently marked. The words are easy; but in temptation it is the hardest
thing that can be, to be certainly persuaded in our hearts, that by grace
alone, all other means either in heaven or in earth set apart, we have remission
of sins and peace with God.
The
world understandeth not this doctrine; and therefore it neither will nor can
abide it, but condemneth it as heretical and wicked. It braggeth of freewill,
of the light of reason, of the soundness of the powers and qualities of nature,
and of good works, as means whereby it could deserve and attain grace and
peace; that is to say, forgiveness of sins and a quiet conscience.
But
at is impossible that the conscience should be quiet and joyful, unless it have
peace through grace; that is to say, through the forgiveness of sins promised
in Christ. Many have carefully labored, by finding out diverse and sundry
religious orders and exercises for this purpose, to attain peace and quietness
of conscience; but by so doing they have plunged themselves in more and greater
miseries: for all such devices are but means to increase doubtfulness and
despair. Therefore there shall be no rest to my bones or thine, unless we hear
the word of grace, and cleave unto it steadfastly and faithfully. Then shall
our conscience undoubtedly find grace and peace.
The
Apostle doth fitly distinguish this grace and peace from all other kinds of
grace and peace whatsoever. He wisheth to the Galatians grace and peace, not
from the emperor, or kings and princes: for these do commonly persecute the
godly, and rise up against the Lord and Christ his anointed (Psalm 2:1); nor
from the world (‘for in the world,’ saith Christ, ‘ye shall have trouble,’ John
14:33), but from God our Father etc., which is as much as to say, he wished
unto them a heavenly peace. So Christ saith: ‘My peace
I leave unto you: my peace I give unto you; not as the world giveth it, do I
give it unto you’ (John 14:27). The peace of the world granteth nothing but the
peace of our goods and bodies. So the grace or favor of the world giveth us
leave to enjoy our goods, and casteth us not out of our possessions. But in
affliction and in the hour of death, the grace and favor of the world cannot
help us, they cannot deliver us from affliction,
despair and death. But when the grace and peace of God are in the heart, then
is a man strong, so that he can neither be cast down
with adversity, nor puffed up with prosperity, but walketh on plainly and
keepeth the highway. For he taketh heart and courage in the victory of Christ’s
death; and the confidence thereof beginneth to reign in his conscience over sin
and death; because through him he hath assured forgiveness of his sins: which
after he hath once obtained, his conscience is at rest, and by the word of
grace is comforted. So then a man being comforted and heartened by the grace of
God (that is, by forgiveness of sins and by this peace of conscience), is able
valiantly to bear and overcome all troubles, yea even death itself. This peace
of God is not given to the world, because the world never longeth after it nor
understandeth it, but to them that believe. And this cometh to pass by no other
mean, than by the only grace of God.
A
rule to be observed, that men ought to abstain from
the curious searching of God’s majesty.
But
why doth the Apostle add moreover in this salutation: ‘And from our Lord Jesus
Christ’? Was it not enough to say: ‘And from God our Father’?
Why
then doth he couple Jesus Christ with the Father? Ye have oftentimes heard of
us, how it is a rule and principle in the Scriptures, diligently to be marked,
that we must abstain from the curious searching of God’s majesty, which is
intolerable to man’s body, and much more to his mind. ‘No man’ (saith the Lord)
‘shall see me and live’ (Exodus 33:20). The Pope, the Turks, the Jews, land all
such as trust in their own merits, regard not this rule, and therefore removing
the mediator Christ out of their sight, they speak only of God, and before him
only they pray, and do all that they do.
As
for example, the monk imagineth thus: ‘These works which I do, please God, God
will regard these my vows, and for them will save me.’ The Turk saith: ‘If I
keep the things which are commanded in the Alcoran, God will accept me, and
give me everlasting life.’ The Jew thinketh thus: ‘If I keep those things which
the law commandeth, I shall find God merciful to me, and so shall I be saved.’
So also a sort of fond heads at this day, bragging of the spirit of
revelations, of visions, and such other monstrous matters, I wot not what, do
walk in wonders above their reaches. These new monks have invented a new cross
and new works, and they dream that by doing them they please God. To be brief,
as many as know not the article of justification, take away Christ the mercy
seat, and will needs comprehend God in his majesty by the judgement of reason,
and pacify him with their own works.
But
true Christian divinity (as I give you often warning) setteth not God forth
unto us in his majesty, as Moses and other doctrines do. It commandeth us not
to search out the nature of God: but to know his will set out to us in Christ,
whom he would have to take our flesh upon him, to be born and to die for our
sins, and that this should be preached among all nations. For seeing the world
by wisdom knew not God in the wisdom of God, it pleased God by the foolishness
of preaching to save them that believe (1 Corinthians
Wherefore
if thou wouldest be in safety, and out of peril of conscience and salvation,
bridle this climbing and presumptuous spirit, and so seek God as Paul teacheth
thee (1 Corinthians
Whensoever
thou hast to do therefore in the matter of justification, and disputest with
thyself how God is to be found that justifieth or accepteth sinners: where and
in what sort he is to be sought; then know thou that there is no other God
besides this man Christ Jesus. Embrace him, and cleave to him with thy whole heart,
setting aside all curious speculations of the divine majesty, for he that is a
searcher of God’s majesty shall be overwhelmed of his glory. I know by
experience what I say. But these vain spirits which so deal with God that they
exclude the mediator, do not believe me. Christ himself saith: ‘I am the way,
the truth and the life: no man cometh to the Father but by me’ (John 14:6).
Therefore besides this way Christ, thou shalt find no other way to the Father,
but wandering: no verity, but hypocrisy and lying: no life but eternal death.
Wherefore mark this well in the matter of justification, that when any of us
shall have to wrestle with the law, sin, death and all other evils, we must
look upon no other God, but only this God incarnate and clothed with man’s
nature.
But
out of the matter of justification, when thou must dispute with Jews, Turks,
Papists, Heretics etc., concerning the power, wisdom and majesty of God, then
employ all thy wit and industry to that end, and be as profound and as subtle a
disputer as thou canst: for then thou art in another vein. But in the case of
conscience, of righteousness and life (which I wish here diligently to be
marked) against the law, sin, death and the devil, or in the matter of
satisfaction, of remission of sins, of reconciliation, and of everlasting life,
thou must withdraw thy mind wholly from all cogitations and searching of the
majesty of God, and look only upon this man Jesus Christ, who setteth himself
forth unto us to be a mediator, and saith: ‘Come unto me, all ye that labor and
are heavy laden, and I will refresh you’ (Matthew 11:28). Thus doing, thou
shalt perceive the love, goodness and sweetness of God thou shalt see his
wisdom, power and majesty sweetened and tempered to thy capacity: yea, and thou
shalt find in this mirror and pleasant contemplation, all things according to
that saying of Paul to the Colossians: ‘In Christ are hid all the treasures of
wisdom and knowledge,’ and: ‘For in him dwelleth the fullness of the godhead
bodily’ (Colossians 2:3; 2:9). The world is ignorant of this, and therefore it
searcheth out the will of God, setting aside the promise in Christ, to its own
great peril. ‘For no man knoweth the Father but the Son, and
he to whom the Son will reveal him’ (Matthew 11:27).
And
this is the cause why Paul is wont so often to couple Jesus Christ with God the
Father, even to teach us what true Christian religion is, which beginneth not
at the highest, as other religions do, but at the lowest. It will have us to
climb up by Jacob’s ladder, whereupon God himself leaneth, whose feet touch the
very earth, hard by the head of Jacob (Genesis 28;12). Wherefore, whensoever
thou art occupied in the matter of thy salvation, setting aside all curious
speculations of God’s unsearchable majesty, all cogitations of works, of
traditions, of philosophy, yea and of God’s law too, run straight to the
manger, and embrace this infant, and the Virgin’s little babe in thine arms,
and behold him as he was born, sucking, growing up, conversant among men, teaching,
dying, rising again, ascending up above all the heavens, and having power above
all things. By this means shalt thou be able to shake off all terrors and
errors, like as the sun driveth away the clouds. And this sight and
contemplation will keep thee in the right way, that thou mayest follow whither
Christ is gone.
Therefore
Paul, in wishing grace and peace not only from God the Father, but also from
Jesus Christ, teacheth first, that we should abstain from curious searching of
the divine majesty (for God no man knoweth) and to hear Christ, who is in the
bosom of the Father, and uttereth to us his will, who also is appointed of the
Father to be our teacher, to the end that we should all hear him.
CHRIST IS GOD BY NATURE
The other thing that Paul teacheth
here, is a confirmation of our faith that Christ is very God. And such like
sentences as this is, concerning the godhead of Christ, are to be gathered
together and marked diligently, not only against the Arians and other heretics,
which either have been or shall be hereafter, but also for the confirmation of
our faith: for Satan will not fail to impugn in us all the articles of our
faith ere we die. He is a most deadly enemy to faith, because he knoweth that
it is the victory which overcometh the world (1 John 5:4). Wherefore it
standeth us in hand to labor that our faith may be certain, and may increase
and be strengthened by diligent and continual exercise of the Word and fervent
prayer, that we may be able to withstand Satan.
Now,
that Christ is very God, it is manifestly declared, in that Paul attributeth
the same things equally unto him which he doth unto the Father, namely, the
giving of grace, the forgiveness of sins, peace of conscience, life, victory
over sin, death, the devil and hell. This were by no means lawful for him to
do, nay, it were sacrilege this to do, except Christ were very God, according
to that saying: ‘I will not give my glory unto another’ (Isaiah 42:8). Again:
no man giveth that to others which he himself hath not. But seeing Christ
giveth grace, peace and the Holy Ghost, delivereth from the power of the devil,
from sin and death, it is certain that he hath an infinite and divine power,
equal in all points to the power of the Father.
Neither
doth Christ give grace and peace as the Apostles gave and brought the same unto
men by preaching of the Gospel; but he giveth it as the Author and Creator. The
Father createth and giveth life, grace, peace, and all other good things. The
self-same things also the Son createth and giveth. Now, to give grace, peace,
everlasting life, to forgive sins, to make righteous, to quicken, to deliver
from death and the devil, are not the works of any creature, but of the Divine
Majesty alone. The angels can neither create nor give these things; therefore
these works pertain only to the glory of the sovereign Majesty, the Maker of
all things: and seeing Paul doth attribute the self-same power of creating and
giving all these things, unto Christ equally with the Father, it must needs
follow that Christ is verily and naturally God.
Many
such arguments are in John, where it is proved and concluded by the works which
are attributed to the Son as well as to the Father, that the divinity of the Father
and of the Son is all one. Therefore the gifts which we receive of the Father,
and which we receive of the Son, are all one. For else Paul would have spoken
otherwise, after this manner: Grace from God the Father, and peace from our
Lord Jesus Christ. But in knitting them both together, he attributeth them
equally, as well to the Son as to the Father. I do therefore so diligently
admonish you of this thing, because it is dangerous lest among so many errors,
and in so great variety and confusion of sects, there might step up some
Arians, Eunomians, Macedonians, and such other heretics, that might do harm to
the churches with their subtilty.
Indeed the
Arians were sharp and subtle fellows. They granted that Christ hath two
natures, and that he is called very God of very God, howbeit in name only.
Christ (said they) is a most noble and perfect creature, above the angels,
whereby God afterward created heaven and earth, and all other things. So
Mahomet also speaketh honorably of Christ.’ But all this is nothing else but
goodly imaginations, and words pleasant and plausible to man’s reason, whereby
the fantastical spirits do deceive men, except they take good heed. But Paul
speaketh otherwise of Christ. Ye (saith he) are rooted and established in this
belief, namely, that Christ is not only a perfect creature, but very God, who
doth the self-same things that God the Father doth. He hath the divine works
not of a creature, but of the Creator, because he giveth grace and peace: and
to give them is to condemn sin, to vanquish death, and to tread the devil under
foot. These things no angel can give. But seeing they are attributed unto
Christ, it must needs follow that he is very God by nature.
Which gave himself for our sins
Paul in a manner in every word handleth
the argument of this Epistle. He hath nothing in his mouth but Christ; and
therefore in every word there is a fervency of spirit and life. And mark how
well and to the purpose he speaketh. He saith not: Which hath received our
works at our hands, nor, which hath received the sacrifices of Moses’s law,
worshippings, religions, masses, vows, and pilgrimages; but ‘hath given’ –
What? Not gold, nor silver, nor beasts, nor paschal lambs, nor an angel, but
‘himself.’ For what?
Not
for a crown, not for a kingdom, not for our holiness or righteousness, but ‘for
our sins.’ These words are very thunder-claps from heaven against all kinds of
righteousness; like as is also this sentence of John: ‘Behold the Lamb of God,
that taketh away the sins of the world.’ Therefore we must with diligent
attention mark every word of Paul, and not slenderly consider them or lightly
pass them over; for they are full of consolation, and confirm fearful
consciences exceedingly.
But
how may we obtain remission of our sins? Paul answereth, that the man which is
called Jesus Christ, the Son of God, hath given himself for them. These are
excellent and comfortable words, and are promises of the old law, that our sins
are taken away by none other mean, than by the Son of God delivered unto death.
With such gunshot and such artillery must the Papacy be destroyed, and all the
religions of the heathen, all works, all merits and superstitious ceremonies.
For if our sins may be taken away by our own works, merits and satisfactions,
what needed the Son of God to be given for them? But seeing he was given for
them, it followeth that we cannot put them away by our own works.
Again,
by this sentence it is declared, that our sins are so great, so infinite and
invincible, that it is impossible for the whole world to satisfy for one of
them. And surely the greatness of the ransom (namely, Christ the Son of God,
who gave himself for our sins) declareth sufficiently, that we can neither
satisfy for sin nor have dominion over it. The force and power of sin is set
forth and amplified exceedingly by these words: ‘Which gave himself for our
sins.’ Therefore here is to be marked the infinite greatness of the price
bestowed for it, and then it will appear evidently that the power of it is so
great, that by no means it could be put away, but that the Son of God must
needs be given for it. He that considereth these things well, understandeth
that this one word ‘sin’ comprehendeth God’s everlasting wrath and the whole
kingdom of Satan, and that it is a thing more horrible than can be expressed;
which ought to move us and make us afraid indeed. But we are careless, yea we
make light of sin, and a matter of nothing: which although it bring with it the
sting and remorse of conscience, yet notwithstanding we think it not to be of
such weight and force, but that by some little work or merit we may put it
away.
This
sentence therefore witnesseth, that all men are servants and bondslaves to sin,
and (as Paul saith in another place) are ‘sold under sin’ (Romans 7:14); and
again, that sin is a most cruel and mighty tyrant over all men; which cannot be
vanquished by the power of any creatures, whether they be angels or men, but
only by the sovereign and infinite power of Jesus Christ, who hath given
himself for the same.
Furthermore,
this sentence setteth out to the consciences of all men which are terrified
with the greatness of their sins, a singular comfort. For, albeit sin be never
so invincible a tyrant, yet notwithstanding, forasmuch as Christ hath overcome
it through his death, it cannot hurt them that believe in him.
Moreover,
if we arm ourselves with this belief, and cleave with all our hearts unto this
man Christ Jesus, then is there a light opened and a sound judgment given unto
us, so as we may most certainly and freely judge of all kinds of life. For when
we hear that sin is such an invincible tyrant, thus incontinent by a necessary
consequence we infer: Then what do the Papists, monks, nuns, priests,
Mahometists, Anabaptists, and all such as trust in their works, which will
abolish and overcome sin by their own traditions, works preparative,
satisfactions, etc.? Here forthwith we judge all those sects to be wicked and
pernicious; whereby the glory of God and of Christ is not only defaced, but
also utterly taken away, and our own advanced and established.
But
weigh diligently every word of Paul, and specially mark well this pronoun,
‘our’; for the effect altogether consisteth in the well applying of the
pronouns, which we find very often in the Scriptures; wherein also there is
ever some vehemency and power. Thou wilt easily say and believe that Christ the
Son of God was given for the sins of Peter, of Paul, and of other saints, whom
we account to have been worthy of this grace; but it is a very hard thing that
thou which judgest thyself unworthy of this grace, shouldest from thy heart say
and believe that Christ was given for thine invincible, infinite and horrible
sins. Therefore generally and without the pronoun, it is an easy matter to
magnify and amplify the benefit of Christ, namely, that Christ was given for
sins, but for other men’s sins, which are worthy. But when it cometh to the
putting to of this pronoun ‘our,’ there our weak nature and reason starteth
back, and dare not come near unto God, nor promise to herself that so great a
treasure shall be freely given unto her; and therefore she will not have to do
with God, except first she be pure and without sin. Wherefore, although she
read or hear this sentence: ‘Which gave himself for our sins,’ or such like,
yet doth she not apply this pronoun ‘our’ unto herself, but unto others which
are worthy and holy; and as for herself, she will tarry till she be made worthy
by her own works.
This
then is nothing else, but that man’s reason fain would that sin were of no
greater force and power than she herself dreameth it to be. Hereof it cometh
that the hypocrites, being ignorant of Christ, although they feel the remorse
of sin, do think notwithstanding that they shall be able easily to put it away
by their good works and merits; and secretly in their hearts they wish that
these words, ‘Which gave himself for our sins,’ were but as words spoken in
humility, and would have their sins not to be true and very sins indeed, but
light and small matters. To be short, man’s reason would fain bring and present
unto God a reigned and counterfeit sinner, which is nothing afraid nor hath any
feeling of sin. It would bring him that is whole, and not him that hath need of
a physician; and when it feeleth no sin, then would it believe that Christ was
given for our sins.
The
whole world is thus affected, and especially they that would be counted more
holy and religious than others, as monks, and all justiciaries.
These
confess with their mouths that they are sinners, and they confess also that
they commit sins daily, howbeit not so great and many, but that they are able
to put them away by their own works: yea and besides all this, they will bring
their righteousness and deserts to Christ’s judgment-seat, and demand the
recompense of eternal life for them at the judge’s hand. In the meanwhile
notwithstanding (as they pretend great humility), because they will not vaunt
themselves to be utterly void of sin, they feign certain sins, that for the
forgiveness thereof they may with great devotion pray with the publican: ‘God
be merciful unto me a sinner’ (Luke 18:13). Unto them, these words of St. Paul,
‘for our sins,’ seem to be but light and trifling; therefore they neither
understand them, nor in temptation, when they feel sin indeed, can they take
any comfort of them, but are compelled flatly to despair.
This
is then the chief knowledge and true wisdom of Christians, to count these words
of Paul, that Christ was delivered to death, not for our righteousness or
holiness, but for our sins (which are very sins indeed, great, many, yea
infinite and invincible), to be most true, effectual and of great importance.
Therefore, think them not to be small, and such as may be done away by thine
own works; neither yet despair thou for the greatness of them, if thou feel
thyself oppressed therewith, either in life or death; but learn here of Paul to
believe that Christ was given, not for feigned or counterfeit sins, nor yet for
small sins, but for great and huge sins; not for one or two, but for all; not
for vanquished sins (for no man, no nor angel, is able to overcome the least
sin that is), but for invincible sins.
And
except thou be found in the number of those that say ‘our sins,’ that is, which
have this doctrine of faith, and teach, hear, learn, love and believe the same,
there is no salvation for thee.
Labor
therefore diligently, that not only out of the time of temptation, but also in
the time and conflict of death, when thy conscience is thoroughly afraid with
the remembrance of thy sins past, and the devil assaileth thee with great
violence, going about to overwhelm thee with heaps, floods and whole seas of
sins, to terrify thee, to draw thee from Christ, and to drive thee to despair;
that then I say, thou mayest be able to say with sure confidence: Christ the
Son of God was given, not for the righteous and holy, but for the unrighteous
and sinners. If I were righteous and had no sin, I should have no need of
Christ to be my reconciler. Why then, O thou peevish holy Satan, wilt thou make
me to be holy and to seek righteousness in myself, when in very deed I have
nothing in me but sins, and most grievous sins? Not feigned or trifling sins,
but such as are against the first Table: to wit, great infidelity, doubting,
despair, contempt of God, hatred, ignorance and blaspheming of God,
unthankfulhess, abusing of God’s name, neglecting, loathing and despising the
Word of God, and such like.
And
moreover, these carnal sins against the second Table: as not to yield honor to
my parents, not to obey the magistrates, to covet another man’s goods, his
wife, and such like; albeit that these be light faults in respect of those
former sins. And admit that I have not committed murder, whoredom, theft and
such other sins against the second Table, in fact; yet I have committed them in
heart, and therefore I am a transgressor of all God’s commandments, and the
multitude of my sins is so great that they cannot be numbered: ‘For I have
sinned above the number of the sands of the sea’ (Prayer of Manasses, 9).
Besides
this, Satan is such a cunning juggler, that he can make of my righteousness and
good works, great sins. For so much, then, as my sins are so weighty, so
infinite, so horrible and invincible, and that my righteousness doth nothing
further me, but rather hinder me before God: therefore Christ the Son of God
was given to death for them, to put them away, and so save all men which
believe. Herein therefore consisteth the effect of eternal salvation, namely,
in taking these words to be effectual, true, and of great importance. I say not
this for nought, for I have oftentimes proved by experience, and I still daily
find, what an hard matter it is to believe (especially in the conflict of
conscience) that Christ was given, not for the holy, righteous, worthy, and
such as were his friends, but for the ungodly, for sinners, for the unworthy,
and for his enemies, which have deserved God’s wrath and everlasting death.
Let
us therefore arm ourselves with these and such like sentences of the holy
Scripture, that we may be able to answer the devil (accusing us, and saying:
Thou art a sinner, and therefore thou art damned) in this sort:
Because
thou sayest I am a sinner, therefore will I be righteous and saved.
Nay
(saith the devil) thou shalt be damned. No (say I) for I fly unto Christ, who
hath given himself for my sins; therefore, Satan, thou shalt not prevail
against me in that thou goest about to terrify me in setting forth the
greatness of my sins, and so to bring me into heaviness, distrust, despair, hatred,
contempt and blaspheming of God. Yea rather, in that thou sayest I am a sinner,
thou givest me armor and weapon against thyself, that with thine own sword I
may cut thy throat, and tread thee under my feet: for Christ died for sinners.
Moreover, thou thyself preachest unto me the glory of God; for thou puttest me
in mind of God’s fatherly love towards me, wretched and damned sinner: ‘Who so
loved the world, that he gave his only begotten Son, that whosoever believeth
in him should not perish, but have everlasting life’ (John 3:16). And as often
as thou objectest that I am a sinner, so often thou callest me to remembrance
of the benefit of Christ my Redeemer, upon whose shoulders, and not upon mine,
lie all my sins; for ‘the Lord hath laid on him the iniquity of us all,’ and
‘for the transgressions of his people was he smitten,’ (Isaiah 53:6,8).
Wherefore,
when thou sayest I am a sinner, thou dost not terrify me, but comfort me above
measure.
Whoso
knoweth this one point of cunning well, shall easily avoid all the engines and
snares of the devil, who, by putting man in mind of his sin, driveth him to
despair and destroyeth him, unless he withstand him with this cunning and with
this heavenly wisdom, whereby alone sin, death and the devil are overcome. But
the man that putteth not away the remembrance of his sin, but keepeth it still
and tormenteth himself with his own cogitations, thinking either to help
himself by his own strength, or to tarry the time till his conscience may be
quieted, falleth into Satan’s snares and miserably afflicteth himself, and at
length is overcome with the continuance of the temptation; for the devil will
never cease to accuse his conscience.
Against
this temptation we must use these words of St. Paul, in the
which he giveth a very good and true definition of Christ in this
manner: Christ is the Son of God and of the Virgin, delivered and put to death
for our sins.
Here,
if the devil allege any other definition of Christ,
say thou: The definition and the thing defined are false; therefore I will not
receive this definition. I speak not this without cause, for I know what moveth
me to be so earnest that we should learn to define Christ out of the words of
Paul. For indeed Christ is no cruel exactor, but a forgiver of the sins of the
whole world. Wherefore if thou be a sinner (as indeed we are all) set not
Christ down upon the rainbow as a judge, (for so shalt thou be terrified, and
despair of his mercy), but take hold of his true definition, namely, that
Christ the Son of God and of the Virgin is a person, not that terrifieth, not
that afflicteth, not that condemneth us of sin, not that demandeth an account
of us for our life evil passed; but that hath given himself for our sins, and
with one oblation hath put away the sins of the whole world, hath fastened them
upon the cross, and put them clean out by himself (Colossians 2:14).
Learn
this definition diligently, and especially so exercise this pronoun ‘our,’ that
this one syllable being believed may swallow up all thy sins; that is to say,
that thou mayest know assuredly, that Christ hath taken away the sins, not of
certain men only, but also of thee, yea and of the whole world.
Then
let not thy sins be sins only, but even thy own sins indeed; that is to wit, believe
thou that Christ was not only given for other men’s sins, but also for thine.
Hold this fast and suffer not thyself by any means to be drawn away from this
most sweet definition of Christ, which rejoiceth even the very angels in heaven
that is to say, that Christ, according to the proper and true definition, is no
Moses, no lawgiver, no tyrant, but a mediator for sins, a free giver of grace,
righteousness, and life; who gave himself, not for our merits, holiness,
righteousness and godly life, but for our sins.
Indeed
Christ doth interpret the law, but that is not his proper and principal office.
These
things, as touching the words, we know well enough and can talk of them. But in
practice and in the conflict, when the devil goeth about to deface Christ, and
to pluck the word of grace out of our hearts, we find that we do not yet know
them well and as we should do. He that at that time could define Christ truly,
and could magnify him and behold him as his most sweet Savior and High-priest,
and not as a strait judge, this man had overcome all evils, and were already in
the kingdom of heaven. But this to do in the conflict, is of all things the
most hard. I speak this by experience.
For
I know the devil’s subtleties, who at that time not only goeth about to fear us
with the terror of the law, yea and also of a little mote maketh many beams;
that is to say, of that which is no sin he maketh a very hell (for he is
marvellous crafty both in aggravating sin and in puffing up the conscience even
in good works), but also is wont to fear us with the very person of the
mediator; into the which he transformeth himself and, laying before us some
place of Scripture or saying of Christ, suddenly he striketh our hearts, and
sheweth himself unto us in such sort as if he were Christ indeed, leaving us
sticking so fast in that cogitation, that our conscience would swear it were
the same Christ whose saying he alleged. Moreover, such is the subtlety of the
enemy, that he will not set before us Christ entirely and wholly, but a piece
of Christ only, namely, that he is the Son of God, and man born of the Virgin.
And by and by he patcheth thereto some other thing, that is to say, some saying
of Christ, wherewith he terrifieth the impenitent sinners, such as that is the
thirteenth of Luke: ‘Except ye repent, ye shall all likewise perish.’ And so,
corrupting the true definition of Christ with his poison, he bringeth to pass
that albeit we believe Christ to be the mediator, yet in very deed our troubled
conscience feeleth and judgeth him to be a tyrant and a judge. Thus we being
deceived by Satan, do easily lose that sweet sight of our High-priest and
Savior Christ; which being once lost, we shun him no less than the devil
himself.
And
this is the cause why I do so earnestly call upon you to learn the true and
proper definition of Christ out of these words of Paul: ‘which gave himself for
our sins.’ If he gave himself to death for our sins, then undoubtedly he is no
tyrant or judge which will condemn us for our sins.
He
is no caster-down of the afflicted, but a raiser-up of those that are fallen, a
merciful reliever and comforter of the heavy and broken-hearted.
Else
should Paul lie in saying: ‘which gave himself for our sins.’ If I define
Christ thus, I define him rightly, and take hold of the true Christ, and
possess him indeed. And here I let pass all curious speculations touching the
divine majesty, and stay myself in the humanity of Christ, and possess him
indeed. And here I let pass all curious speculations touching the divine
majesty, and stay myself in the humanity of Christ, and so I learn truly to
know the will of God. Here is then no fear, but altogether sweetness, joy,
peace of conscience, and such like. And herewithal there is a light opened,
which sheweth me the true knowledge of God, of myself, of all creatures, and of
all the iniquity of the devil’s kingdom. We teach no new thing, but we repeat
and establish old things, which the apostles and all godly teachers have taught
before us. And would to God we could so teach and establish them, that we might
not only have them in our mouth, but also well-grounded in the bottom of our
heart, and especially that we might be able to use them in the agony and
conflict of death.
That he might deliver us from this present evil world
In these words also Paul effectually
handleth the argument of this Epistle.
He
calleth this whole world, which hath been, is, and shall be, the present world,
to put a difference between this and the everlasting world to come.
Moreover,
he calleth it evil, because that whatsoever is in this world, is subject to the
malice of the devil reigning over the whole world. For this cause the world is
the kingdom of the devil. For there is in it nothing but ignorance, contempt,
blasphemy, hatred of God, and disobedience against all the words and works of
God. In and under this kingdom of the world are we.
Here
again you see that no man is able by his own works or his own power to put away
sins, because this present world is evil and (as St. John saith) ‘lieth in the
evil One’ (1 John 5:19). As many therefore as are in the world, are the captive
members of the devil, constrained to serve him and do all things at his
pleasure. What availed it then, to set up so many orders of religion for the
abolishing of sins; to devise so many great and most painful works, as to wear
shirts of hair, to beat the body with whips till the blood flowed, to go on
pilgrimage to St. James in harness, and such other like? Be it so that thou
doest all these things, yet notwithstanding this is true, that thou art in this
present evil world, and not in the kingdom of Christ. And if thou be not in the
kingdom of Christ, it is certain that thou belongest to the kingdom of Satan,
which is this evil world. Therefore all the gifts, either of the body or of the
mind, which thou enjoyest, as wisdom, righteousness, holiness, eloquence,
power, beauty, and riches, are but the slavish instruments of the devil, and
with all these thou art compelled to serve him, and to advance his kingdom.
First,
with thy wisdom thou darkenest the wisdom and knowledge of Christ, and by thy
wicked doctrine leadest men out of the way, that they cannot come to the grace
and knowledge of Christ. Thou settest out and preachest thine own righteousness
and holiness; but the righteousness of Christ, by which only we are justified
and quickened, thou dost hate and condemn as wicked and devilish. To be brief,
by thy power thou destroyest the kingdom of Christ, and abusest the same to
root out the Gospel, to persecute and kill the ministers of Christ and so many
as hear them.
Wherefore,
if thou be without Christ, this thy wisdom is double foolishness, thy
righteousness double sin and impiety, because it knoweth not the wisdom and
righteousness of Christ: moreover, it darkeneth, hindereth, blasphemeth, and
persecuteth the same. Therefore Paul doth rightly call it the evil or wicked
world; for when it is at the best, then is it worst. In the religious, wise,
and learned men, the world is at the best, and yet in very deed in them it is
double evil. I overpass those gross vices which are against the second Table,
as disobedience to parents, to magistrates, adulteries, whoredoms,
covetousness, thefts, murders, and maliciousness, wherein the world is
altogether drowned, which notwithstanding are light faults, if ye compare them
with the wisdom and righteousness of the wicked, whereby they fight against the
first Table.
This
white devil, which forceth men to commit spiritual sins that cry themselves up
for righteousness, is far more dangerous than the black devil, which only
enforceth them to commit fleshly sins, which even the world acknowledgeth to be
sins.
By
these words then, ‘That he might deliver us’ etc., Paul sheweth what is the
argument of this Epistle: to wit, that we have need of grace and of Christ, and
that no creature, neither man nor angel, can deliver man out of this present
evil world. For these are works belonging only to the divine majesty, and are
not in the power of any, either man or angel: namely, that Christ hath put away
sin, and hath delivered us from the tyranny and kingdom of the devil; that is
to say, from this wicked world, which is an obedient servant and a willing
follower of the devil his God. Whatsoever the murderer and father of lies
either doth or speaketh, that the world, as his most loyal and obedient son,
diligently followeth and performeth. And therefore it is full of the ignorance
of God, of hatred, lying, errors, blasphemy, and of the contempt of God;
moreover, of gross sins, as murders, adulteries, fornications, thefts,
robberies, and such like, because he followeth his father the devil, who is a
liar and a murderer. And the more wise, righteous, and holy that men are
without Christ, so much the more hurt they do to the Gospel. So we also, that
were religious men, were double wicked in the papacy, before God did lighten us
with the knowledge of his Gospel, and yet notwithstanding under the color of
true piety and holiness.
Let
these words then of Paul remain as they are indeed, true and effectual, not
colored or counterfeit, namely, that this present world is evil. Let it nothing
at all move thee, that in a great number of men there be many excellent
virtues, and that there is so great a shew of holiness in hypocrites.
But
mark thou rather what Paul saith, out of whose words thou mayest boldly and
freely pronounce this sentence against the world, that the world with all his
wisdom, power and righteousness, is the kingdom of the devil; out of the which
God alone is able to deliver us by his only begotten Son.
Therefore
let us praise God the Father, and give him hearty thanks for this his
unmeasurable mercy, that hath delivered us out of the kingdom of the devil (in
the which we were holden captives) by his own Son, when it was impossible to be
done by our own strength. And let us acknowledge together with Paul, that all
our works and righteousness (with all which, we could not make the devil to
stoop one hair’s breadth) are but loss and dung (Philippians 3:8). Also let us
cast under our feet and utterly abhor all the power of free-will, all
pharisaical wisdom and righteousness, all religious orders, all masses,
ceremonies, vows, fastings, and such like, as a most filthy defiled cloth
(Isaiah 64:6) and as the most dangerous poison of the devil. Contrariwise, let
us extol and magnify the glory of Christ, who hath delivered us by his death,
not from this world only, but from this evil world.
Paul then by
this word ‘evil,’ sheweth that the kingdom of the world, or the devil’s
kingdom, is the kingdom of iniquity, ignorance, error, sin, death, blasphemy,
desperation and everlasting damnation. On the other side, the kingdom of Christ
is the kingdom of equity, light, grace, remission of sins, peace, consolation,
saving health, and everlasting life, into the which we are translated
(Colossians 1:13) by our Lord Jesus Christ, to whom be glory world without end.
Amen.
According to the will of God and our father
Here Paul so placeth and ordereth
every word, that there is not one of them but it fighteth against those false
apostles for the article of justification. Christ (saith he) hath delivered us
from this wicked kingdom of the devil and the world; and this hath he done
according to the will, good pleasure, and commandment of the Father. Wherefore
we be not delivered by our own will or cunning (Romans 9:16), nor by our own
wisdom or policy, but for that God hath taken mercy upon us, and hath loved us;
like as it is written also in another place: ‘Herein hath appeared the great
love of God towards us, not that we have loved God, but that he hath loved us,
and hath sent his only begotten Son to be a reconciliation for our sins’ (1
John 4:10). That we are then delivered from this present evil world, it is of
mere grace, and no desert of ours. Paul is so plentiful and so vehement in
amplifying and extolling the grace of God, that he sharpeneth and directeth
every word against the false apostles.
There
is also another cause why Paul here maketh mention of the Father’s will, which
also in many places of St. John’s gospel is declared, where Christ, commending
his office, calleth us back to his Father’s will, that in his words and works
we should not so much look upon him, as upon the Father. For Christ came into
the world and took man’s nature upon him, that he might be made a sacrifice for
the sins of the whole world, and so reconcile us to God the Father; and that he
alone might declare unto us how that this was done through the good pleasure of
his Father, that we, by fastening our eyes upon Christ, might be drawn and
carried straight unto the Father.
For
we must not think (as before we have warned you) that by the curious searching
of the majesty of God, any thing concerning God can be known to our salvation,
but by taking hold of Christ, who according to the will of the Father hath
given himself to death for our sins. When thou shalt acknowledge this to be the
will of God through Christ, then wrath ceaseth, fear and trembling vanisheth
away, neither doth God appear any other than merciful, who by his determinate
counsel would that his Son should die for us, that we might live through him.
This knowledge maketh the heart cheerful, so that it steadfastly believeth that
God is not angry, but that he so loveth us poor and wretched sinners, that he
gave his only begotten Son for us. It is not for nought, therefore, that Paul
doth so often repeat and beat into our minds, that Christ was given for our
sins, and that by the good will of the Father. On the contrary part, the
curious searching of the majesty of God, and his dreadful judgments, namely,
how he destroyed the whole world with the flood, how he destroyed Sodom, and
such other things, are very dangerous, for they bring men to desperation, and
cast them down headlong into utter destruction, as I have shewed before.
This word ‘our’ must be referred to
both, that the meaning may be this: ‘of our God and of our Father.’ Then is
Christ’s Father and our Father all one.
So
in the twentieth of John, Christ saith to Mary Magdalene: ‘Go to my brethren,
and say unto them: I ascend unto my Father and your Father, to my God and to
your God.’ Therefore God is our Father and our God, but through Christ. And
this is an apostolic manner of speech, and even Paul’s own phrase, who indeed
speaketh not with such picked and gay words, but yet very fit and to the
purpose, and full of burning zeal.
To whom be glory for ever and ever. Amen
The Hebrews are wont in their
writings to intermingle praise and giving of thanks. This custom the Hebrews and
the Apostles themselves do observe.
Which
thing may be very often seen in Paul. For the name of the Lord ought to be had
in great reverence, and never to be named without praise and thanksgiving. And
thus to do, is a certain kind of worship and service to God. So in worldly
matters, when we mention the names of kings or princes, we are wont to do it
with some comely gesture, reverence, and bowing of the knee: much more ought we
when we speak of God, to bow the knee of our heart, and to name the name of God
with thankfulness and great reverence.
Ye see here how Paul handleth his
Galatians, which were fallen away and seduced by the false apostles. He doth
not at the first set upon them with vehement and rigorous words, but after a
very fatherly sort, not only patiently bearing their fall, but also in a manner
excusing the same.
Furthermore,
he sheweth towards them a motherly affection, and speaketh them very fair, and
yet in such sort, that he reproveth them notwithstanding: howbeit with very fit
words and wisely framed to the purpose. Contrariwise he is very hot and full of
indignation against those false apostles their seducers, upon whom he layeth
the whole fault: and therefore forthwith, even in the entrance of his Epistle,
he bursteth out into plain thunderings and lightnings against them. ‘If any
man’ (saith he) ‘preach any other Gospel than that ye have received, let him be
accursed’ (Galatians 1:9). And afterwards in the fifth chapter, he threatened
damnation unto them: ‘Whoso troubleth you shall bear his condemnation,
whatsoever he be’ (Galatians
He
might have handled the Galatians more uncourteously, and have inveighed against
them more roughly after this manner: Out upon this backsliding, I am ashamed of
you, your unthankfulness grieveth me, I am angry with you; or else thus
tragically have cried out against them: O ungracious world, O wicked dealings,
etc.! But forasmuch as his purpose is to raise up them that were fallen, and
with a fatherly care to call them back again from their error to the purity of
the Gospel, he leaveth those rough and sharp words, especially in the first
entrance, and most gently and mildly he speaketh unto them. For, seeing he went
about to heal them that were wounded, it was not meet that he should now
further vex their green wound by laying to it a sharp and a fretting plaster,
and so rather hurt the wounded than heal them. Therefore, of all the sweetest
and mildest words, he could not have chosen any one more fit than this: ‘I
marvel’; whereby he signifieth both that it grieved him and also displeased him,
that they had fallen away from him.
And
here Paul is mindful of his own rule, which he giveth hereafter in the sixth
chapter, where he saith: ‘Brethren, if a man be overtaken in a fault, ye which
are spiritual, restore such a one with the spirit of meekness; considering
thyself, lest thou also be tempted.’ This example must we also follow, that we
may shew ourselves to bear like affection toward such as are misled, as parents
bear towards their children, that they may perceive our fatherly and motherly affection
towards them, and may see that we seek not their destruction, but their
welfare. But as for the devil and his ministers, the authors of false doctrine
and sects, against them we ought, by the example of the Apostle, to be
impatient, proud, sharp and bitter, detesting and condemning their false
jugglings and deceits with as much rigor and severity as may be. So parents,
when their child is hurt with the biting of a dog, are wont to pursue the dog
only, but the weeping child they bemoan and speak fair unto it, comforting it
with the most sweet words.
The
Spirit therefore that is in Paul, is wonderful cunning in handling the
afflicted consciences of such as are fallen. Contrariwise, the Pope breaketh
out violently like a tyrant, and rappeth out his thunder-cracks and cursings
against the miserable and terrified in conscience: which thing may be seen in
his bulls, and especially in that bull touching the Lord’s Supper. The bishops
also do their duty never a whit better. They teach not the Gospel, they are not
careful for the saving of men’s souls, but only they seek lordship and
sovereignty over them, and therefore their speakings and doings are altogether
to maintain and support the same. In like manner are all the vain-glorious
doctors and teachers affected.
Ye see how Paul complaineth, that to
fall in faith is an easy matter. In respect whereof, he warneth Christians in
another place, that he which standeth, should take heed that he fall not (1
Corinthians 10:12). We also do daily prove by experience, how hardly the mind
conceiveth and retaineth a sound and steadfast faith; also with what great
difficulty a perfect people is gotten to the Lord. A
man may labor half a score years ere he shall get some little church to be
rightly and religiously ordered; and when it is so ordered, there creepeth in
some mad brain, yea and a very unlearned idiot, which can do nothing else but
speak slanderously and spitefully against sincere preachers of the Word, and he
in one moment overthroweth all. Whom would not this
wicked and outrageous dealing move?
We
by the grace of God have gotten here at Wittenberg the form of a Christian
church. The Word among us is purely taught, the sacraments are rightly used,
exhortations and prayers are made also for all estates, and to be brief, all
things go forward prosperously. This most happy course of the Gospel some mad
head would soon stop, and in one moment would overturn all that we in many
years with great labor have builded. Even so it befell to Paul, the elect vessel
of Christ. He had won the churches of Galatia with great care and travail,
which the false apostles in a short time after his departure overthrew, as this
and diverse other of his epistles do witness. So great is the weakness and
wretchedness of this present life, and so walk we in the midst of Satan’s
snares, that one fantastical head may destroy and utterly overthrow in a short
space, all that which many true ministers, laboring night and day, have builded
up many years before. This we learn at this day by experience to our great
grief, and yet we cannot remedy this enormity.
Seeing
then that the Church is so soft and so tender a thing, and is so soon
overthrown, men must watch cheerfully against these fantastical spirits; who,
when they have heard two sermons, or have read a few leaves in the Holy
Scriptures, by and by they make themselves masters and controllers of all
learners and teachers, contrary to the authority of all men. Many such also
thou mayest find at this day among handy-crafts men, bold and malapert fellows,
who, because they have been tried by no temptations, did never learn to fear
God, nor had any taste or feeling of grace. These, for that they are void of
the Holy Ghost, teach what liketh themselves best, and such things as are plausible
and pleasant to the common people. Then the unskilful multitude, longing to
hear news, do by and by join themselves unto them. Yea, and many also which
think themselves well seen in the doctrine of faith, and after a sort have been
tried with temptations, are seduced by them.
Since
that Paul therefore by his own experience may teach us, that congregations
which are won by great labor, are easily and soon overthrown, we ought with
singular care to watch against the devil ranging everywhere, lest he come while
we sleep, and sow tares among the wheat.
For
though the shepherds be never so watchful and diligent, yet is the Christian
flock in danger of Satan. For Paul (as I said) with singular study and
diligence had planted churches in Galatia, and yet he had scarcely set his foot
(as they say) out of the door, but by and by the false apostles overthrew some,
whose fall afterward was the cause of great ruin in the churches of Galatia.
This so sudden and so great a loss, no doubt, was more bitter unto the Apostle
than death itself. Therefore let us watch diligently, first every one for
himself, secondly all teachers, not only for themselves, but also for the whole
Church, that we enter not into temptation.
Here once again he useth not a
sharp, but a most gentle word. ‘He saith not I marvel that ye so suddenly fall
away, that ye are so disobedient, light, inconstant, unthankful; but, that ye
are so soon removed. As if he should say: Ye are altogether patients or
sufferers; for ye have done no harm, but ye have suffered and received harm. To
the intent therefore, that he might call back again those backsliders, he
rather accuseth those that did remove, than those that were removed; and yet
very modestly he blameth them also, when he complaineth that they were removed.
As if he would say: Albeit I embrace you with a fatherly affection, and know
that ye are fallen, not by your own default, but by the default of the false
apostles; yet notwithstanding, I would have wished that ye had been grown up a
little more in the strength of sound doctrine. Ye took not hold enough upon the
Word, ye rooted not yourselves deep enough in it, and that is the cause that
with so light a blast of wind ye are carried and removed.
Jerome
thinketh that Paul meant to interpret this word ‘Galatians’ by alluding to the
Hebrew word Calath, which is as much to say, as ‘fallen or carried away.’ As
though he would say: Ye are right Galatians, both in name and in deed; that is
to say, fallen or removed away. Some think that the Germans are descended of
the Galatians, neither is this divination perhaps untrue. For the Germans are
not much unlike to them in nature.
And
I myself also am constrained to wish to my countrymen more steadfastness and
constancy; for in all things we do, at the first brunt we be very hot but when
the heat of our affections is allayed, anon we become more slack, and with what
rashness we begin things, with the same we give them over and utterly reject
them.
At
the first when the light of the Gospel, after so great darkness of men’s
traditions, began to appear, many were zealously turned to godliness: they
heard sermons greedily, and had the ministers of God’s Word in reverence.
But
now, when religion is happily reformed with so great increase of God’s Word,
many which before seemed to be earnest disciples, are become contemners and
very enemies thereof. Who not only cast off the study and zeal of God’s Word,
and despise the ministers thereof, but also hate all good learning, and become
plain hogs and belly-gods, worthy (doubtless) to be compared unto the foolish
and inconstant Galatians.
From him that hath called you in the grace of Christ
This place is somewhat doubtful, and
therefore it hath a double understanding. The first is: From that Christ that
hath called you in grace.
The
other is: From him (that is to say, from God) which hath called you in the
grace of Christ. I embrace the former. For it liketh me, that even as Paul a
little before made Christ the Redeemer, who by his death delivereth us from
this present evil world, and also the Giver of grace and peace equally with God
the Father; so he should make him here also the Caller in grace: for Paul’s
special purpose is, to beat into our minds the benefit of Christ, by whom we
come unto the Father.
There
is also in these words – ‘from him that hath called you in grace’ – a great
vehemency; wherein is contained withal a contrary relation, as if he should
say: Alas how lightly do you suffer yourselves to be withdrawn and removed from
Christ, which hath called you, not as Moses did, to the law, works, sin, wrath
and damnation, but altogether to grace! So we also complain at this day with
Paul, that the blindness and perverseness of men is horrible, in that none will
receive the doctrine of grace and salvation. Or if there be any that receive
it, yet they quickly slide back again and fall from it; whereas
notwithstanding, it bringeth with it all good things, as well ghostly as
bodily, namely, forgiveness of sins, true righteousness, peace of conscience,
and everlasting life. Moreover it bringeth light, and sound judgment of all
kinds of doctrine and trades of life; it approveth and – establisheth civil
government, household government, and all kinds of life that are ordained and
appointed of God; it rooteth up all doctrines of error, sedition, confusion,
and such like; it putteth away the fear of sin and death; and to be short, it
discovereth all the subtle sleights and works of the devil, and openeth the
benefits and love of God towards us in Christ. What (with a mischief) means the
world to hate this Word, this glad tidings of everlasting comfort, grace,
salvation and eternal life, so bitterly, and to persecute it with such hellish
outrage?
Paul
before called this present world evil and wicked, that is to say, the devil’s
kingdom; for else it would acknowledge the benefit and mercy of God. But
forasmuch as it is under the power of the devil, therefore doth it most
spitefully hate and persecute the same; loving darkness, errors, and the kingdom
of the devil, more than the light, the truth, and the kingdom of Christ (John
3:19). And thus it doth not through ignorance or error, but through the malice
of the devil; which thing hereby may sufficiently appear, in that Christ the
Son of God, by giving himself to death for the sins of all men, hath thereby
gained nothing else of this perverse and damnable world, but that for this his
inestimable benefit, it blasphemeth him and persecuteth his most healthful
Word, and fain would yet still nail him to the cross if it could; therefore,
not only the world dwelleth in darkness, but it is darkness itself, as it is
written in the first of John.
Paul
therefore standeth much upon these words ‘From Christ who hath called you’; as
though he would say: My preaching was not of the hard laws of Moses, neither
taught I that ye should be bond-slaves under the yoke; but I preached mere
grace and freedom from the law, sin, etc., that is to say, that Christ hath
mercifully called you in grace, that ye should be freemen under Christ, and not
bondmen under Moses, whose disciples ye are now become again by the means of
your false apostles, who by the law of Moses called you not unto grace, but
unto wrath, to the hating of God, to sin and death. But Christ’s calling
bringeth grace and saving health; for they that be called by him, instead of
the law that worketh sorrow, do gain the glad tidings of the Gospel, and are
translated out of God’s wrath into his favor, out of sin into righteousness,
and out of death into life. And will you suffer yourselves to be carried, yea
and that so soon and so easily, another way, from such a living fountain, full
of grace and life? Now, if Moses by the law of God call men to God’s wrath and
to sin, whither shall the Pope call men by his own traditions? The other sense,
that the Father calleth in the grace of Christ, is also good; but the former
sense concerning Christ serveth more fitly for the comforting of afflicted
consciences.
Here we may learn to espy the crafty
sleights and subtleties of the devil. No heretic cometh under the title of
errors and of the devil, neither doth the devil himself come as a devil in his
own likeness, especially that white devil which we spake of before. Yea, even
the black devil, which forceth men to manifest wickedness, maketh a cloak for
them to cover that sin which they commit or purpose to commit. The murderer, in
his rage, seeth not that murder is so great and horrible a sin as it is indeed,
for that he hath a cloak to cover the same. Whoremongers, thieves, covetous
persons, drunkards, and such other, have wherewith to flatter themselves and
cover their sins.
So
the black devil also cometh out disguised and counterfeit in all his works and
devices. But in spiritual matters, where Satan cometh forth not black, but
white, an the likeness of an angel, or of God himself, there he passeth himself
with most crafty dissimulation and wonderful sleights, and is wont to set forth
to sale his most deadly poison for the doctrine of grace, for the Word of God,
for the Gospel of Christ. For this cause, Paul calleth the doctrine of the
false apostles, Satan’s ministers, a gospel also, saying: ‘Unto another
gospel’; but in derision, as though he would say: Ye Galatians have now other
evangelists and another gospel; my Gospel is now despised of you; it is now no
more an estimation among you.
Hereby
it may easily be gathered, that these false apostles had condemned the Gospel
of Paul among the Galatians, saying Paul indeed hath begun well, but to have
begun well is not enough, for there remain yet many higher matters; like as
they say in the fifteenth chapter of the Acts: It is not enough for you to
believe in Christ, or to be baptized, but it behooveth also that ye be
circumcised; ‘for except ye be circumcised after the manner of Moses, ye cannot
be saved.’ This is as much to say, as that Christ is a good workman, which hath
indeed begun a building, but he hath not finished it; for this must Moses do.
So
at this day, when the fantastical spirits, Anabaptists and others cannot
manifestly condemn us, they say: These Lutherans have the spirit of
fearfulness, they dare not frankly and freely profess the truth, and go through
with it. Indeed they have laid a foundation, that is to say, they have well taught
faith in Christ; but the beginning, the middle and the end must be joined
together. To bring this to pass, God hath not given unto them, but hath left it
unto us. So these perverse and devilish spirits extol and magnify their cursed
doctrine, calling it the Word of God, and so under the color of God’s name they
deceive many. For the devil will not be ugly and black in his ministers, but
fair and white; and to the end he may appear to be such a one, he setteth forth
and decketh all his words and works with the color of truth, and with the name
of God. Hereof is sprung that common proverb among the Germans: ‘In God’s name
beginneth all mischief.’
Wherefore
let us learn that this is a special point of the devil’s cunning, that if he
cannot hurt by persecuting and destroying, he doth it under a color of
correcting and building up. So nowadays he persecuteth us with power and sword,
that when we are once taken away and dispatched, he may not only deface the
Gospel, but utterly overthrow it. But hitherto he hath prevailed nothing, for
he hath slain many who have constantly confessed this our doctrine to be holy
and heavenly, through whose blood the Church is not destroyed, but watered.
Forasmuch, therefore, as he could prevail nothing that way, he stirreth up wicked
spirits and ungodly teachers, which at the first allow our doctrine, and teach
the same with a common consent together with us; yet afterwards they say that
it is our vocation to teach the first principles of Christian doctrine, but
that the true mysteries of the Scriptures are revealed unto them from above, by
God himself; and that they are called for this purpose, that they should open
them to the world.
After
this manner doth the devil hinder the course of the Gospel, both on the right
hand and on the left, but more on the right hand (as I said before) by building
and correcting, than on the left by persecuting and destroying; wherefore, it
behooveth us to pray without ceasing, to read the Holy Scriptures, to cleave
fast unto Christ and his holy Word, that we may overcome the devil’s
subtleties, with the which he assaileth us both on the fight hand and on the
left. ‘For we wrestle not again flesh and blood, etc.’ (Ephesians 6:12).
Which is not another Gospel, but that there be some which trouble you
Here again he excuseth the
Galatians, and most bitterly reproveth the false apostles, as though he would
say: Ye Galatians are borne in hand, that the Gospel which ye have received of
me, is not the true and sincere Gospel, and therefore ye think ye do well to
receive that new gospel which the false apostles teach, and seemeth to be
better than mine. I do not so much charge you with this fault, as those
disturbers which trouble your consciences and pull you out of my hand. Here you
see again how vehement and hot he is against those deceivers, and with what
rough and sharp words he painteth them out, calling them troublers of the
churches, which do nothing else but seduce and deceive innumerable poor consciences,
giving occasions of horrible mischiefs and calamities in the congregations.
This great enormity we also at this day are constrained to see, to the great
grief of our hearts, and yet are we no more able to remedy it than Paul was at
that time. This place witnesseth, that those false apostles had reported Paul
to be an imperfect apostle, and also a weak and erroneous preacher; therefore
he again here calleth them the troublers of the churches, and overthrowers of
the Gospel of Christ. Thus they condemned each other. The false apostles
condemned Paul, and Paul again the false apostles. The like contending and
condemning is always in the Church, especially when the doctrine of the Gospel
flourisheth; to wit, that wicked teachers do persecute, condemn and oppress the
godly; and on the other side, that the godly do reprove and condemn the
ungodly.
The
Papists and the fantastical spirits do at this day hate us deadly, and condemn
our doctrine as wicked and erroneous; yea moreover, they lie in wait for our
goods and lives: and we again do with a perfect hatred detest and condemn their
cursed and blasphemous doctrine. In the meantime, the miserable people are at
no stay, wavering hither and thither, as uncertain and doubtful to which part
they may lean, or whom they may safely follow; for it is not given to every one
to judge Christianly of such weighty matters. But the end will shew which part
teacheth truly, and justly condemneth the other. Sure it is that we persecute
no man, oppress no man, put no man to death, neither doth our doctrine trouble
men’s consciences, but delivereth them out of innumerable errors and snares of
the devil. For the truth hereof, we have the testimony of many good men who
give thanks unto God, for that by our doctrine they have received certain and
sure consolation to their consciences. Wherefore, like as Paul at that time was
not to be blamed that the churches were troubled, but the false apostles, so at
this day it is not our fault, but the fault of the Anabaptists, Sacramentarians
and other frantic spirits that many and great troubles are in the Church.
Mark
here diligently, that every teacher of works and of the righteousness of the
law, is a troubler of the Church and of the consciences of men. And who would
ever have believed that the Pope, cardinals, bishops, monks, and that whole
synagogue of Satan, specially the founders of those religious orders (of which
number, nevertheless, God might save some by miracle) were troublers of men’s
consciences? Yea, verily, they be yet far worse than were those false apostles;
for the false apostles taught, that besides faith in Christ, the works of the
law of God were also necessary to salvation; but the Papists, omitting faith,
have taught men’s traditions and works not commanded of God, but devised by
themselves without and against the Word of God: and these have they not only
made equal with the Word of God, but also exalted them far above it. But the
more holy the heretics seem to be in outward shew, so much the more mischief
they do; for if the false apostles had not been endued with notable gifts, with
great authority, and a shew of holiness, and had not vaunted themselves to be
Christ’s ministers, the apostles, disciples, and sincere preachers of the
Gospel, they could not so easily have defaced Paul’s authority, and led the
Galatians out of the way.
Now,
the cause why he setteth himself so sharply against them, calling them the
troublers of the churches, is for that besides faith in Christ, they taught
that circumcision and keeping of the law was necessary to salvation.
The
which thing Paul himself witnesseth in the fifth chapter following; and Luke in
Acts 15 declareth the same thing in these words: ‘That certain men coming down
from Judaea, taught the brethren, saying, Except ye be circumcised after the
custom of Moses, ye cannot be saved.’ Wherefore the false apostles most
earnestly and obstinately contended that the law ought to be observed; unto
whom the stiff-necked Jews forthwith joined themselves, and so afterwards easily
persuaded such as were not established in the faith, that Paul was not a
sincere teacher, because he regarded not the law. For it seemed unto them a
very strange thing, that the law of God should utterly be taken away, and the
Jews, which had always until that time been counted the people of God, to whom
also the promises were made, should now be rejected. Yea, it seemed yet a more
strange thing unto them, that the Gentiles, being wicked idolators, should
attain to this glory and dignity, to be the people of God, without circumcision
and without the works of the law, by grace only and faith in Christ.
These
things had the false apostles amplified and set forth to the uttermost, that
they might bring Paul into more hatred among the Galatians. And to the end that
they might set them the more sharply against him, they said that he preached
unto the Gentiles freedom from the law, to bring into contempt, yea and utterly
to abolish, the law of God and the whole kingdom of the Jews, contrary to the
law of God, contrary to the custom of the Jewish nation, contrary to the
example of the Apostles, and to be short, contrary to his own example:
wherefore, he was to be shunned as an open blasphemer against God, and a rebel
against the whole commonweal of the Jews; saying that they themselves ought
rather to be heard, who, besides that they preached the Gospel rightly, were
also the very disciples of the Apostles, with whom Paul was never conversant.
By this policy they defamed and defaced Paul among the Galatians, so that by
this their perverse dealing, of very necessity Paul was compelled with all his
might to set himself against these false apostles, whom he boldly reproveth and
condemneth, saying that they are the troublers of the churches and overthrowers
of Christ’s Gospel, as followeth.
And intend to pervert the Gospel of Christ
That is to say, they do not only go
about to trouble you, but also utterly to abolish and overthrow Christ’s
Gospel. For these two things the devil practiceth most busily: first, he is not
contented to trouble and deceive many by his ungodly apostles, but moreover he
laboreth by them utterly to overthrow the Gospel, and never resteth till he
hath brought it to pass. Yet such perveters of the Gospel can abide nothing
less than to hear that they are the apostles of the devil; nay, rather they
glory above others in the name of Christ, and boast themselves to be the most
sincere preachers of the Gospel. But because they mingle the law with the
Gospel, they must needs be perverters of the Gospel. For either Christ must
remain, and the law perish, or the law must remain, and Christ perish; for
Christ and the law can by no means agree and reign together in the conscience.
Where the righteousness of the law ruleth, there cannot the righteousness of grace
rule; and again, where the righteousness of grace reigneth, there cannot the
righteousness of the law reign; for one of them must needs give place unto the
other. And if thou canst not believe that God will forgive thy sins for
Christ’s sake, whom he sent into the world to be our high priest; how then,
pray thee, wilt thou believe that he will forgive the same for the works of the
law, which thou couldest never perform, or for thine own works, which (as thou
must be constrained to confess) be such, as it is impossible for them to
countervail the judgment of God? Wherefore, the doctrine of grace can by no
means stand with the doctrine of the law. The one must simply be refused and
abolished, and the other confirmed or established. But even as the Jews were
averse from this doctrine of faith and grace, so are we also averse from it. I
myself would willingly keep both the one and the other: to wit, the
righteousness of grace as that which justifieth, and the righteousness of the
law as that for which God should have respect unto me. But as Paul saith here,
to mingle the one with the other is to overthrow the Gospel of Christ. And yet,
if it come to debating, the greater part overcometh the better. For Christ with
his side is weak, and the Gospel but a foolish preaching. Contrariwise, the
kingdom of the world, and the devil the prince thereof, are strong. Besides
that, the wisdom and righteousness of the flesh carry a goodly shew. And by
this means, the righteousness of grace and faith is lost, and the other righteousness
of the law and works advanced and maintained. But this is our comfort, that the
devil with all his limbs cannot do what he would. He may trouble many, but he
cannot overthrow Christ’s Gospel. The truth may be endangered, but it cannot
perish; assailed it is, but vanquished it cannot be; for ‘the Word of the Lord
endureth for ever’ (1 Peter 1:25).
It
seemeth to be a light matter to mingle the law and the Gospel, faith and works,
together; but it doth more mischief than a man’s reason can conceive, for it
doth not only blemish and darken the knowledge of grace, but also it taketh
away Christ with all his benefits, and it utterly overthroweth the Gospel, as
Paul saith in this place. The cause of this great evil is our flesh, which,
being plunged in sins, seeth no way how to get out but by works, and therefore
it would live in the righteousness of the law, and rest in the trust and
confidence of her own works. Wherefore, it is utterly ignorant of the doctrine
of faith and grace, without the which, notwithstanding, it is impossible for
the conscience to find rest and quietness.
It
appeareth also by these words of Paul: ‘And intend to pervert the Gospel of
Christ,’ that the false apostles were exceeding bold and shameless, which with
all their might set themselves against Paul. Wherefore he again, using his
spirit of zeal and fervency, and being fully persuaded of the certainty of his
calling, setteth himself strongly against them, and wonderfully magnifieth his
ministry, saying:
But though that we, or an angel from heaven, preach unto you otherwise than that we have preached unto you, let him be accursed
Here Paul casteth out very flames of
fire, and his zeal is so fervent that he beginneth also almost to curse the
angels. Although, saith he, that we ourselves, even I and my brethren Timothy
and Titus, and as many as teach Christ purely with me (I speak not now of those
seducers of consciences), yea, or if an angel from heaven preach unto you,
etc.; notwithstanding I would rather that I myself, my brethren, yea and the
very angels from heaven also, should be holden accursed, than that my Gospel
should be overthrown. This is indeed a vehement zeal, that he dare so boldly
curse, not only himself and his brethren, but also even an angel from heaven.
The
Greek word anathema, in Hebrew herem, signifieth a thing accursed, execrable,
and detestable, which hath nothing to do, no participation or communion with
God. So saith Joshua: Let the city of Jericho be a perpetual anathema, that it
be never built again (Joshua
Paul
therefore concludeth, that there is no other Gospel
beside that which he himself had preached. But he preached not a Gospel which
he had himself devised, but the same which God promised before by his prophets
in the Holy Scriptures (Romans 1). Therefore he pronounceth himself and others,
yea, even an angel from heaven, to be undoubtedly accursed, if they teach any
thing contrary to the former Gospel: for the voice of the Gospel once set
forth, shall not be called back again till the Day of Judgment.
As we said before, so say we now again, if any man preach unto you otherwise than that you have received, let him be accursed
He repeateth the self-same thing;
only changing the persons. Before, he cursed himself, his brethren, and an
angel from heaven; here, if there be any (saith he) besides us, which preach
unto you any other gospel than that ye have received of us, let them also be
accursed. Therefore, he plainly excommunicateth and curseth all teachers in
general, himself, his brethren, an angel, and moreover all others whatsoever,
namely, all those false teachers his adversaries. Here appeareth an exceeding
great fervency of spirit in the Apostle, that he dare curse all teachers
throughout the whole world and in heaven, which pervert his Gospel and teach
any other: for all men must either believe that Gospel that Paul preached, or
else they must be accursed and condemned. Would to God this terrible sentence
of the Apostle might strike a fear into their hearts that seek to pervert the
Gospel of Paul; of which sort at this day (the more it is to be lamented) the
world is full.
This
changing of persons is here to be marked. For Paul speaketh otherwise in his
first cursing than he doth in the second. In the first he saith: ‘If we, or an
angel from heaven, preach unto you any other gospel than that we have preached
unto you’; in the second: ‘Than that ye have received.’ And this he doth of
purpose, lest the Galatians should say: We, O Paul, do not pervert the Gospel
that thou hast preached unto us; we understood thee not rightly, but the
teachers that came after thee have declared unto us the true meaning thereof.
This (saith he) will I in no case admit. They ought to add nothing, neither to
correct it; but that which ye heard of me is the sincere Word of God; let this
only remain. Neither do I desire myself to be another manner of teacher than I
was, nor you to be other disciples. Wherefore, if ye hear any man bringing any
other gospel than that ye have heard of me, or bragging that he will deliver
better things than ye have received of me, let him and his disciples be both
accursed. But such is the nature of the ministers of Satan, that on this crafty
wise they know how to creep and steal into the minds of men: they confess that
they which taught the Gospel before them, began well indeed, but that this is
not enough. So at this day the fantastical heads do grant unto us this meed of
praise, that we have rightly begun the business of the Gospel. But because we
detest and condemn their blasphemous doctrine, they call us new papists, twice
as bad as the old. In this wise the thieves and robbers make entrance for
themselves into the sheepfold of the Lord, that they may steal and kill and
destroy (John 10:1,10): for first they confirm our teaching, then they correct
us and expound more clearly (as they dream) that which we have not
sufficiently, or less rightly, understood. In the same manner the false
apostles gained access to the Galatians. Paul (they said) hath indeed laid the
foundation of Christian doctrine, but the true way of justification he doth not
hold, because he teacheth men to turn aside from the law: this, therefore, that
he was not able rightly to deliver unto you, receive ye from us. But Paul will
have naught else taught by any, nor aught else heard and received by the
Galatians, save that which he himself taught them before, and they heard and
received from him.
They,
then, (saith he) which do teach or receive aught else, let them be anathema.
The
first two chapters, in a manner, contain nothing else but defenses of his
doctrine, and confutations of errors; so that, until he cometh to the end of
the second chapter, he toucheth not the chiefest matter which he handleth in
this Epistle, namely, the article of justification. Notwithstanding, this
sentence of Paul ought to admonish us, that so many as think the Pope to be
judge of the Scripture, or the Church to have authority over the Scripture, are
accursed: which thing the [popish] schoolmen have wickedly taught, standing
upon this ground: The Church hath allowed four gospels only, therefore there
are but four; for if it had allowed more, there had been more. Now, seeing the
Church might receive and allow such and so many gospels as it would, therefore
the Church is above the Gospel. A goodly argument, forsooth. I approve the
Scripture, ergo I am above the Scripture! John Baptist acknowledgeth and
confesseth Christ, and pointeth to him with his finger, therefore he is above
Christ! The Church approveth the Christian faith and doctrine, therefore the
Church is above them! For the overthrowing of this their wicked and blasphemous
doctrine, thou hast here a plain text like a thunderbolt, wherein Paul
subjecteth both himself and an angel from heaven, and doctors upon earth, and
all other teachers and masters whatsoever, under the authority of the Scripture.
This queen ought to rule, and all ought to obey and be subject unto her. They
ought not to be masters, judges, or arbiters, but only witnesses, disciples,
and confessors of the Scripture, whether it be the Pope, Luther, Augustine,
Paul, or an angel from heaven. Neither ought any doctrine to be taught or heard
in the Church besides the pure Word of God, that is to say, the holy Scripture;
otherwise, accursed be both the teachers and hearers together with their
doctrine.
For now preach I man’s doctrine, or God’s?
These words are spoken with the same
vehemency of spirit that the former were, as if he should say: Am I, Paul, so
unknown amongst you, which have preached so openly in your churches? Are my
bitter conflicts, and so many sharp battles against the Jews, yet unknown to
you? It appeareth (I think) sufficiently unto you by my preaching and by so
many and so great afflictions which I have suffered, whether I serve men or
God. For all men see that by this my preaching, I have not only stirred up
persecution against me in every place, but have also procured the cruel hatred
both of mine own nation and of all other men. I shew therefore plainly enough,
that I seek not by my preaching the favor or praise of men, but to set forth
the benefit and glory of God.
Neither
do we seek the favor of men by our doctrine; for we teach that all men are
ungodly by nature, and the children of wrath (Ephesians 2:3).
We
condemn man’s free-will, his strength, wisdom, and righteousness, and all
religion of man’s own devising: and to be short, we say that there is nothing
in us that is able to deserve grace and the forgiveness of sins; but we preach
that we obtain this grace by the free mercy of God only, for Christ’s sake: for
so the heavens shew forth the glory of God and his works, condemning all men
generally with their works (Psalm 19:1 f.).
This
is not to preach for the favor of men and of the world. For the world can abide
nothing less than to hear his wisdom, righteousness, religion and power condemned;
and to speak against those mighty and glorious gifts of the world, is not to
flatter the world, but rather to procure hatred and indignation of the world.
For if we speak against men, or any thing else that pertaineth to their glory,
it cannot be but that cruel hatred, persecutions, excommunications, murders and
condemnations must needs follow.
If
then (saith Paul) they see other matters, why see they not this also, that I
teach the things that are of God, and not of men? That is to say, that I seek no
man’s favor by my doctrine, but I set out God’s mercy offered unto us in
Christ; for if I sought the favor of men I would not condemn their works. Now,
forasmuch as I condemn men’s works, that is to say, because I shew God’s
judgment out of his Word (whereof I am a minister and apostle) against all men,
how that they are sinners, unrighteous, ungodly, children of wrath, bondslaves
of the devil and damned; and that they are not made righteous by works or by
circumcision, but by grace only, and faith in Christ: therefore I procure unto
myself the deadly hate of men; for they can abide nothing less than to hear
that they are such; nay rather, they would be praised for wise, righteous and
holy. Wherefore, this witnesseth sufficiently, that I teach not man’s doctrine.
After the same manner Christ speaketh also in the seventh of John: ‘The world
cannot hate you, but me it hateth, because I testify of it that the works
thereof are evil’ (John 7:7), and in the third of John: ‘This is condemnation,
that light is come into the world, and men loved darkness more than light,
because their works were evil’ (John 3:19).
Now,
that I teach the things which are of God, saith the Apostle, hereby it may
sufficiently appear, that I preach the only grace, the mercy, the goodness and
the glory of God. Moreover, he that speaketh, as Christ saith, those things
which his Lord and Master hath commanded him, and glorifieth not himself, but
him whose Apostle he is, bringeth and teacheth the sure Word of God. But I
teach those things only which are commanded me from above: neither glorify
myself, but him that sent me. Besides that, I stir up against myself the wrath
and indignation of both the Jews and Gentiles: therefore my doctrine is true,
sincere, certain, and of God, neither can there be any other, much less any
better, than this my doctrine is.
Wherefore,
whatsoever doctrine else teacheth not as mine doth, that all men are sinners,
and are justified by faith only in Christ, must needs be false, wicked,
blasphemous, accursed and devilish; and even such also are they which either
teach it or receive it.
So
we with Paul do boldly pronounce all such doctrine to be accursed as agreeth
not with ours. For neither do we seek by our preaching the praise of men, or
the favor of princes or bishops, but the favor of God alone, whose only grace
and mercy we preach, despising and treading under foot whatsoever is of
ourselves. Whosoever he be, then, which shall teach any other gospel, or that
which is contrary to ours, we are bold to say that he is sent of the devil, and
hold him accursed.
That is, do I serve men or God? He
hath always a glance at the false apostles. These, saith he, must needs seek to
please and to flatter men; for by this means they seek, that they again may
glory in their flesh. Moreover, because they will not bear the hatred and
persecution of men, they teach circumcision, only to avoid the persecution of
the Cross of Christ: ‘as followeth in the fifth chapter (Galatians 5:11).
So
at this day ye may find many which seek to please men, and to the end they may
live in peace and security of the flesh, they teach the things which are of
men, that is to say, ungodly things; or else they allow the blasphemies and
wicked judgments of the adversaries, contrary to the Word of God, against their
own conscience, that they may keep still the favor of princes and bishops and
not lose their goods. But we, because we endeavor to please God and not men, do
stir up against us the malice of the devil and hell itself: we suffer the
reproaches and slanders of the world, death and all the mischiefs that can be
devised against us.
So
saith Paul here: I seek not to please men, that they may raise my doctrine, and
report me to be an excellent teacher, but I desire only to please God; and by
this means I make men my mortal enemies. Which thing I find by experience to be
most true; for they requite me with infamy, slander, imprisonment, the sword,
etc. Contrariwise the false apostles teach the things that are of men, that is
to say, such things as be pleasant and plausible to man’s reason; and that to
the end they may live in ease, and purchase the favor, good-will and praise of
the people. And such men find that they seek for: for they are praised and
magnified of men. So saith Christ also (Matthew 6:2), that hypocrites do all
things to be praised of men. And in the fifth of John he sharply reproveth
such: ‘How can ye believe,’ saith he, ‘which receive honor one of another, and
seek not the honor that cometh of God alone?’ (John 5:44). The things which
Paul hath hitherto taught, are in a manner examples only. In the meantime,
notwithstanding, he is very earnest everywhere in proving his doctrine to be
sincere and sound. Therefore he exhorteth the Galatians that they forsake it
not for any other doctrine.
For if I should yet please men, I were not the servant of Christ
These things are to be referred to
the whole office and ministry of Paul, to shew what a contrariety there was
between his conversation before in the Jewish law, and his conversation now
under the Gospel. As if he would say: Do ye think that I go about still to
please men, as I did in times past?
So
he speaketh afterwards in the fifth chapter: ‘If I yet preach circumcision, why
do I suffer persecution?’ (Galatians 5:11). As though he would say: Do ye not
see and hear of my daily conflicts, great persecutions and afflictions? After I
was converted and called to the office of apostleship, I never taught man’s
doctrine, neither sought I to please men, but God alone. That is to say, I seek
not by my ministry and doctrine the praise and favor of men, but of God.
Here
again is to be marked, how maliciously and craftily the false apostles went
about to bring Paul into hatred among the Galatians. They picked out of his
preachings and writings certain contradictions (as our adversaries at this day
do out of our books) and by this means they would have convinced him that he
had taught contrary things. Wherefore they said, that there was no credit to be
given unto him; but that circumcision and the law ought to be kept: which thing
he himself also by his example had allowed, because he had circumcised Timothy
according to the law, had purified himself with other four men in the temple at
Jerusalem, and had shaven his head at Cenchrea, etc. (Acts 16:3;
Now I certify you, brethren, that the gospel which was preached of me, was not after man. For neither received I it of man, neither was I taught it but by the revelation of Jesus Christ.
Here is the principal point of this
matter: which containeth a confutation of his adversaries, and a defense of his
doctrine, to the end of the second chapter; and it is a kind of perpetual
history which Paul here reciteth. In the harmonizing whereof, St. Jerome
turneth himself anxiously about and laboureth exceedingly. But he toucheth not
the heart of the matter, for he considereth not what Paul purposeth, or
whereunto he hath regard.
Now
the histories in the Scriptures are oftentimes briefly told and out of due
order, so that they cannot easily be harmonised : as
for example, the denials of Peter and the history of the passion of Christ,
etc. So here Paul reciteth not the entire history. Therefore I labor not,
neither am much troubled about the harmonising of it, but here I consider only
what is the mind of Paul, and whereunto he hath regard.
Now
here is the principal point of this matter: My Gospel is not according to man,
neither received I it of man, but by revelation of Jesus Christ.
Upon
this he standeth, this he urgeth and with an oath confirmeth, that he learned
not his Gospel of any man, but received it by the revelation of Jesus Christ.
And in that he sweareth, he is constrained so to do, that the Galatians may
believe him, and also, that they should give no ear to the false apostles: whom
he reproveth as liars, because they had said that he learned and received his
Gospel of the Apostles.
Where
he saith that his Gospel is not after man, he meaneth not that his Gospel is
not earthly, for that is manifest of itself; and the false apostles bragged
also that their doctrine was not earthly but heavenly: but he meaneth that he
learned not his Gospel by the ministry of men, or received it by any earthly
means, as we all learn it either by the ministry of men, or else receive it by
some earthly means, some by hearing, some by reading, and some by writing,
etc.; but he received the same only by the revelation of Jesus Christ. If any
man list to make any other distinction, I am not against it. Here the Apostle
sheweth by the way, that Christ is not only man, but that he is both true God
and man, when he saith that he received not his Gospel by man.
Now,
Paul received his Gospel in the way as he was going to Damascus, where Christ
appeared unto him and talked with him. Afterwards also he talked with him in
the temple at Jerusalem (Acts
This
Paul was constrained to recite, to put away the slander of the false apostles,
who labored to bring him into hatred with the Galatians, saying that Paul was
inferior to the rest of the Apostles’ scholars, who had received of the
Apostles that which they taught and kept; whose conversation also they had seen
a long time, and that Paul himself had also received the same things of them,
although he did now deny it. Why then would they rather obey an inferior, and
despise the authority of the Apostles themselves, who were not only the
fore-elders and teachers of the Galatians, but also of all the churches
throughout the whole world?
This
argument, which the false apostles grounded upon the authority of the Apostles,
was strong and mighty, whereby the Galatians were suddenly overthrown,
especially in this matter. I would never have believed, had I not been taught
by these examples of the churches of Galatia, of the Corinthians and others,
that they which had received the Word of God in the beginning with such joy
(among whom were many notable men) could so quickly be overthrown. O good Lord,
what horrible and infinite mischiefs may one only argument easily bring, which
so pierceth a man’s conscience, when God withdraweth his grace, that in one
moment he loseth all together. By this subtilty then the false apostles did
easily deceive the Galatians, being not fully stablished and grounded, but as
yet weak in the faith.
Moreover,
the matter of justification is brittle: not of itself, for of itself it is most
sure and certain, but in respect of us. Whereof I myself have good experience.
For I know in what hours of darkness I sometimes wrestle. I know how often I
suddenly lose the beams of the Gospel and grace, as being shadowed from me with
thick dark clouds. Briefly, I know in what a slippery place even such also do
stand as are well exercised and seem to have sure footing in matters of faith.
We have good experience of this matter: for we are able to teach it unto
others, and this is a sure token that we understand it; for no man can teach
unto others that whereof he himself is ignorant. But when in the very conflict
we should use the Gospel, which is the Word of grace, consolation and life,
there doth the law, the Word of wrath, heaviness and death prevent the Gospel,
and beginneth to rage; and the terrors which it raiseth up in the conscience,
are no less than was that horrible shew in the mount Sinai (Exodus 19:16). So
that even one place of the Scripture containing some threatening of the law
overwhelmeth and drowneth all consolations besides, and so shaketh all our
inward, powers, that it maketh us to forget justification, grace, Christ, the
Gospel, and all together. Therefore in respect of us, it is a very brittle
matter, because we are brittle.
Again,
we have against us even the one half of ourselves: that is to say, reason, and
all the powers thereof. Besides all this, the flesh resisteth the spirit, for
it cannot believe assuredly that the promises of God are true.
It
fighteth therefore against the spirit, and (as Paul saith) it holdeth the
spirit captive (Galatians
Therefore
the highest worship that a man can offer unto God, and the very sabbath of sabbaths, is to exercise himself in true
godliness, diligently to hear and to read the Word. Contrariwise, there is
nothing more dangerous than to be weary of the Word. He therefore that is so
cold, that he thinketh himself to know enough, and beginneth by little and
little to loathe the Word, that man hath lost Christ and the Gospel, and that
which he thinketh himself to know, he attaineth only by bare speculation; and
he is like unto a man, as St. James saith, ‘who beholding his face in a glass,
goeth his way, and by and by forgetteth what his countenance was’ (James
Wherefore
let every faithful man labor and strive with all diligence to learn and to keep
this doctrine: and to that end, let him use humble and hearty prayer, with
continual study and meditation of the Word. And when we have done never so
much, yet shall we have enough to keep us occupied.
For
we have to do with no small enemies, but strong and mighty, and such as are in
continual war against us, namely, our own flesh, all the dangers of the world,
the law, sin, death, the wrath and judgment of God, and the devil himself, who
never ceaseth to tempt us inwardly by his fiery darts, and outwardly by his
false apostles, to the end that he may overthrow, if not all, yet the most part
of us.
This
argument therefore of the false apostles had a goodly shew, and seemed to be
very strong. Which also at this day prevaileth with many, namely, that the
Apostles, the holy fathers and their successors have so taught; that the Church
so thinketh and believeth. Moreover, that it is impossible that Christ should
suffer his Church so long time to err. Art thou alone, say they, wiser than so
many holy men, wiser than the whole Church? After this manner the devil, being
changed into an angel of light, setteth upon us craftily at this day by certain
pestiferous hypocrites, who say: We pass not for the Pope or bishops, the
greatest despisers and persecutors of the Word, and we abhor the hypocrisy of
monks, and such like; but we would have the authority of the holy catholic Church
to remain untouched. The Church hath thus believed and taught this long time.
So have all the doctors of the primitive Church, holy men, more ancient and
better learned than thou. Who art thou, that darest dissent from all these, and
bring unto us a contrary doctrine? When Satan reasoneth thus, conspiring with
the flesh and reason, then is thy conscience terrified and utterly despaireth,
unless thou constantly return to thyself again, and say:
Whether
it be St. Cyprian, Ambrose, Augustine, either St. Peter, Paul, or John, yea or
an angel from heaven, that teacheth otherwise, yet this I know assuredly, that
I teach not the things of men, but of God that is to say, I attribute all
things to God alone, and nothing to men.
When
I first took upon me the defense of the Gospel, I remember that Doctor
Staupitius, a most worthy man and Vicar of the Augustinian order, said thus
unto me: This liketh me well, that this doctrine which thou preachest, yieldeth
glory and all things else unto God alone, and nothing unto men: for unto God
(it is clear as day) there cannot be attributed too much glory, goodness, etc.
This saying did then greatly comfort and confirm me. And true it is, that the
doctrine of the Gospel taketh from men all glory, wisdom, righteousness, etc., and
giveth the same to the Creator alone, who maketh all things of nothing. We may
also more safely attribute too much unto God, than unto man: for in this case I
may say boldly: Be it so, that the Church, Augustine and other doctors, also
Peter and Apollos, yea even an angel from heaven, teach a contrary doctrine,
yet my doctrine is such, that it setteth forth and preacheth the grace and
glory of God alone, and in the matter of salvation, it condemneth the
righteousness and wisdom of all men. In this I cannot offend, because I give
both to God and man that which properly and truly belongeth unto them both.
But
thou wilt say: the Church is holy, the Fathers are holy. It is true;
notwithstanding, albeit the Church be holy, yet is it compelled to pray: ‘Forgive
us our trespasses’ (Matthew 6:12). So, though the Fathers be
holy, yet are they saved through the forgiveness of sins. Therefore neither am
I to be believed, nor the Church, nor the Fathers, nor the Apostles, no, nor an
angel from heaven, if we teach any thing against the Word of God; but let the
Word of the Lord abide for ever for else this argument of the false apostles
had mightily prevailed against Paul’s doctrine. For indeed it was a great
matter, a great matter I say, to set before the Galatians the whole Church,
with all the company of the Apostles, against Paul alone, but lately sprung up
and of small authority. This was therefore a strong argument, and concluded
mightily. For no man saith willingly that the Church erreth,
and yet it is necessary to say that it erreth, if it teach any thing besides or
against God’s Word.
Peter,
the chief of the Apostles, taught both in life and doctrine besides God’s Word;
therefore he erred and was deceived. Neither did Paul dissemble that error
(although it seemed to be but a light fault) because he saw it would turn to
the hurt of the whole Church, but withstood him even to his face, because he
walked not after the truth of the Gospel (Galatians 2:11). Therefore neither is
the Church, nor Peter, nor the Apostles, nor angels from heaven, to be heard,
unless they bring and teach the pure Word of God.
This
argument, even at this day, is not a little prejudicial to our cause. For if we
may neither believe the Pope, nor the Fathers, nor Luther, nor any other, except
they teach us the pure Word of God, whom shall we then believe? Who, in the
meanwhile, shall certify our consciences, which part teacheth the pure Word of
God, we or our adversaries? For they brag that they also have the pure Word of
God and teach it. Again, we believe not the Papists, because they teach not the
Word of God, neither can they teach it. Contrariwise, they hate us most
bitterly, and persecute us as most pestilent heretics and seducers of the
people. What is to be done in this case? Shall it be lawful for every
fantastical spirit, to teach what himself listeth, seeing the world can neither
hear nor abide our doctrine? For although we glory with Paul, that we teach the
pure Gospel of Christ (to the which not only ought the Emperor, the Pope and
the whole world to yield, but they ought also to receive it with outstretched
hands, embrace it lovingly, and give diligent care that it be everywhere
taught. But if any man teach otherwise, whether the Pope, or St. Augustine, or
an Apostle, or an angel from heaven, let him be anathema with his gospel), yet
we profit nothing, but are compelled to hear that this our glorying is not only
vain, rash, and arrogant, but also devilish and full of blasphemy. But if we
abase ourselves, and give place to the rage of our adversaries, then both the
Papists and Sectaries wax proud. The Sectaries will vaunt that they bring and
teach some strange thing which the world never heard of before.
The
Papists will set up again and establish their old abominations. Let every man
therefore take heed, that he be most sure of his calling and doctrine, that he
may boldly say with Paul: ‘Although we, or an angel from heaven, preach unto
you otherwise than that we have preached unto you, let him be accursed’
(Galatians 1:8).
For ye have heard of my conversation in times past in jewish religion, how that I persecuted the church of God extremely and wasted it: and profited in the jewish religion, above many of my companions of mine own nation
This place hath in it no singular
doctrine. Notwithstanding, Paul allegeth here his own example, saying: I have
defended the traditions of the Pharisees, and the Jewish religion, more
constantly than ye and all your false teachers. Wherefore, if the righteousness
of the law had been anything worth, I had not turned back from it: in the
keeping whereof, notwithstanding, before I knew Christ I did so exercise
myself, and so profit therein, that I excelled many of my companions of mine
own nation.
Moreover,
I was so zealous in defense of the same, that I persecuted the Church of God
extremely, and wasted it. For having received authority of the high priests, I
put many of the saints in prison (Acts 26:10), and when they should be put to
death,’ I pronounced the sentence; and punishing them throughout all the
synagogues, I compelled them to blaspheme, and was so exceeding mad upon them,
that I persecuted them even unto strange cities.
And was much more zealous of the traditions of my fathers
He calleth not here the traditions
of the fathers, pharisaical or human traditions; for in this place he treateth
not of the pharisaical traditions, but of a far higher matter, and therefore he
calleth even that holy law of Moses, the fathers’ traditions: that is to say,
received and left as an inheritance from the fathers. For these, saith he, when
I was in the Jewish religion, I was very zealous. He speaketh after the same
manner to the Philippians: ‘As concerning the law,’ saith he, ‘I was a
Pharisee, concerning zeal, I persecuted the Church, and as concerning the
righteousness of the law, I was unrebukable’ (Philippians 3:6). As though he
would say: Here I may glory, and may compare with the whole nation of the Jews,
yea even with the best and holiest of all those which are of the circumcision;
let them show me, if they can, a more zealous and earnest defender of Moses’
law, than I have been. This thing (O ye Galatians) ought to have persuaded you
not to believe these deceivers, which magnify the righteousness of the law as a
matter of great importance; whereas, if there were any cause to glory in the
righteousness of the law, I have more cause to glory than any other.
In
like manner say I of myself, that before I was lightened with the knowledge of
the Gospel, I was as zealous for the papistical laws and traditions of the
fathers, as ever any was, most earnestly maintaining and defending them as holy
and necessary to salvation. Moreover, I endeavored to observe and keep them
myself, as much as was possible for me to do; punishing my poor body with
fasting, watching, praying, and other exercises, more than all they which at
this day do so bitterly hate and persecute me, because now I take from them the
glory of justifying by works and merits. For I was so diligent and
superstitious in the observation hereof, that I laid more upon my body than
without danger of health it was able to bear. I honored the Pope of mere
conscience, and unfeignedly, not seeking after prebends, promotions and
livings: but whatsoever I did, I did it with a single heart, of a good zeal, and
for the glory of God. But those things which then were gainful unto me, now
with Paul I count to be but loss for the excellency of the knowledge of Jesus
Christ my Lord. But our adversaries, as idle bellies, and tried with no
temptations, believe not that I and many others have endured such things: I
speak of such as with great desire sought for peace and quietness of
conscience, which notwithstanding in so great darkness it was not possible for
them to find.
But when it had pleased God (which had separated me from my mother’s womb, and called me by his grace) to reveal his son in me, that I should preach him among the gentiles, immediately I communicated not with flesh and blood. Neither came I again to Jerusalem, to them which were apostles before me, but I went into Arabia, and turned again unto Damascus
This is the first journey of Paul.
Jerome here toileth hard, saying that Luke in the Acts writeth nothing of the
journey of Paul into Arabia; as if it were needful to set down the events and
doings of every single day, when that were impossible.
Let it suffice that we have some particulars and a certain number of histories
out of which we can take examples and instruction.
And
here he witnesseth that straightway, after he was called by the grace of God to
preach Christ among the Gentiles, he went into Arabia, without the advice of
any man, to that work whereunto he was called. And this place witnesseth by
whom he was taught, and by what means he came to the knowledge of the Gospel
and to his apostleship. ‘When it had pleased God,’ saith he. As if he would
say: I have not deserved it, because I was zealous of the law of God without
judgment, nay rather, this foolish and wicked zeal stirred me up, that God so
permitting, I fell headlong into more abominable and outrageous sins. I
persecuted the Church of God, I was an enemy to Christ, I blasphemed his
Gospel, and to conclude, I was the author of shedding much innocent blood. This
was my desert. In the midst of this cruel rage, I was called to such inestimable
grace. What? Was it because of this outrageous cruelty? No forsooth. But the
abundant grace of God, who calleth and showeth mercy to whom he will, pardoned
and forgave me all those blasphemies; and for these my horrible sins, which
then I thought to be perfect righteousness, and an acceptable service unto God,
he gave unto me his grace, the knowledge of his truth, and called me to be an
Apostle.
We
also are come at this day to the knowledge of grace by the self-same merits. I
crucified Christ daily in my monkish life, and blasphemed God through my false
faith, wherein I then continually lived. Outwardly I was not as other men,
extortioners, unjust, whoremongers; but I kept chastity, poverty and obedience.
Moreover, I was free from the cares of this present life. I was only given to
fasting, watching, praying, saying of masses, and such like. Notwithstanding,
in the meantime, I fostered under this cloaked holiness and trust in mine own
righteousness, continual mistrust, doubtfulness, fear, hatred and blasphemy
against God. And this my righteousness was nothing else but a filthy puddle,
and the very kingdom of the devil. For Satan loveth such saints, and accounteth
them for his dear darlings, who destroy their own bodies and souls, and deprive
themselves of all the blessings of God’s gifts. In the meantime
notwithstanding, wickedness, blindness, contempt of God, ignorance of the
Gospel, profanation of the Sacraments, blaspheming and treading of Christ under
foot, and the abuse of all the benefits and gifts of God, do reign in them at
the full. To conclude, such saints are the bondslaves of Satan, and therefore
are driven to think, speak and do whatsoever he will, although outwardly they
seem to excel all others in good works, in holiness and strictness of life.
Such
we were under the Popedom: verily no less, if not more, contumelious and
blasphemous against Christ and his Gospel, than Paul himself, and specially I;
for I did so highly esteem the Pope’s authority, that to dissent from him, even
in the least point, I thought it a sin worthy of everlasting death. And that
wicked opinion caused me to think that John Hus was a cursed heretic, yea and I
accounted it an heinous offense but once to think of him; and I would myself,
in defense of the Pope’s authority, have ministered fire and sword for the
burning and destroying of that heretic, and thought it an high service unto God
so to do. Wherefore if you compare publicans and harlots with these holy
hypocrites, they are not evil. For they, when they offend, have remorse of
conscience, and do not justify their wicked doings; but these men are so far
from acknowledging their abominations, idolatries, wicked will-worshippings and
ceremonies to be sins, that they affirm the same to be righteousness, and a
most acceptable sacrifice unto God, yea, they adore them as matters of singular
holiness, and through them do promise salvation unto others, and also sell them
for money, as things available to salvation.
This
is then our goodly righteousness, this is our high merit, which bringeth us
unto the knowledge of grace: to wit, that we have so deadly and so devilishly
persecuted, blasphemed, trodden under foot, and condemned God, Christ, the
Gospel, faith, the Sacraments, all godly men, the true worship of God, and have
taught and stablished quite contrary things. And the more holy we were, the
more were we blinded, and the more did we worship the devil. There was not one
of us but he was a bloodsucker, if not in deed, yet in heart.
As though he would say: It is the
alone and inestimable favor of God, that not only he hath spared me, so wicked
and so cursed a wretch, such a blasphemer, a persecutor, and a rebel against
God, but beside, that, hath also given unto me the knowledge of salvation, his
Spirit, Christ his Son, the office of an Apostle, and everlasting life. So God
beholding us guilty in the like sins, hath not only pardoned our impieties and
blasphemies of his mere mercy for Christ’s sake, but hath also overwhelmed us
with great benefits and spiritual gifts. But many of us are not only unthankful
unto God for this his inestimable grace, and as it is written (2 Peter 1:9), do
forget the cleansing of their old sins; but also opening again a window to the
devil, they begin to loathe his Word, and many also do pervert and corrupt it,
and so become authors of new errors. The ends of these men are worse than the
beginnings (Matthew 12:45).
Which had separated me from my mother’s womb
This is an Hebrew phrase. As if he said:
Which had sanctified, ordained, and prepared me. That is, God had appointed,
when I was yet in my mother’s womb, that I should so rage against his Church,
and that afterwards he would mercifully call me back again from the midst of my
cruelty and blasphemy, by his mere grace, into the way of truth and salvation.
To be short, when I was not yet born, I was an Apostle in the sight of God, and
when the time was come, I was declared an Apostle before the whole world.
Thus
Paul cutteth off all deserts, and giveth glory to God alone, but to himself all
shame and confusion. As though he would say: All the gifts both small and
great, as well spiritual as corporal, which God purposed to give unto me, and
all the good things which at any time in all my life I should do, God himself
had before appointed when I was yet in my mother’s womb, where I could neither
wish, think, nor do any good thing. Therefore this gift came unto me by the
mere predestination and free mercy of God before I was yet born. Moreover, after
I was born, he supported me, being laden with innumerable and most horrible
iniquities. And that he might the more manifestly declare the unspeakable and
inestimable greatness of his mercy towards me, he of his mere grace forgave my
abominable and infinite sins, and moreover replenished me with such plenty of
his grace, that I did not only know what things are given unto us in Christ,
but preached the same also unto others. Such are the deserts and merits of all
men, and especially of those old dotards, who exercise themselves wholly in the
stinking puddles of man’s own righteousness.
Mark the diligence of the Apostle.
‘He called me,’ saith he. How? Was it for my pharisaical religion, or for my
blameless and holy life? For my prayers, fastings and works? No. Much less for
my blasphemies, persecutions, oppressions. How then? By his mere grace alone.
You hear in this place, what manner
of doctrine is given and committed to Paul: to wit, the doctrine of the Gospel,
which is the revelation of the Son of God. This is a doctrine quite contrary to
the law, which revealeth not the Son of God, but it showeth forth sin, it
terrifieth the conscience, it revealeth death, the wrath and judgment of God,
and hell. The Gospel therefore is such a doctrine, as admitteth no law yea, it
must be separate as far from the law, as there is distance between heaven and
earth. This difference in itself is easy and plain, but unto us it is hard and
full of difficulty. For it is an easy matter to say, that the Gospel is nothing
else but the revealing of the Son of God, or the knowledge of Jesus Christ, and
not the revealing of the law. But in the agony and conflict of conscience, to
hold this fast and to practice it indeed, it is a hard matter, yea to them also
that be most exercised therein.
Now,
if the Gospel be the revealing of the Son of God, as Paul defineth it in this
place, then surely it accuseth not, it terrifieth not the conscience, it
threateneth not death, it bringeth not to despair, as the law doth; but it is a
doctrine concerning Christ, who is assuredly neither law nor work, but our
righteousness, wisdom, sanctification, and redemption (1 Corinthians 1:30).
Although this thing be more clear than the sunlight, yet notwithstanding, the
madness and blindness of the Papists hath been so great, that of the Gospel
they have made a law of charity, and of Christ a lawmaker, giving more strait
and heavy commandments than Moses himself. But the Gospel teacheth, that Christ
came not to set forth a new law, and to give commandments as touching manners:
but that he came to this end, that he might be made an oblation for the sins of
the whole world, and that our sins might be forgiven, and everlasting life
given unto us for his sake, and not for the works of the law, or for our own
righteousness.
Of
this inestimable treasure freely bestowed upon us, the Gospel properly
preacheth unto us. Wherefore it is a kind of doctrine that is not learned or
gotten by any study, diligence, or wisdom of man, nor yet by the law of God,
but is revealed by God himself, as Paul saith in this place; first by the
external Word, then by the working of God’s spirit inwardly. The Gospel
therefore is a divine Word that came down from heaven, and is revealed by the
Holy Ghost, who was also sent for the same purpose: yet in such sort
notwithstanding, that the outward Word must go before. For Paul himself had no
inward revelation, until he had heard the outward. Word from heaven, which was
this, ‘Saul, Saul, why persecutest thou me?’ (Acts 9:4). First, therefore, he
heard the outward Word, then afterwards followed revelations, the knowledge of
the Word, faith, and the gifts of the Holy Ghost.
That I should preach him among the gentiles
‘It pleased God,’ saith he, ‘to
reveal his Son in me.’ To what purpose? Not only that I myself should believe
in the Son of God, but also that I should preach him among the Gentiles. And
why not among the Jews? Lo, here we see that Paul is properly the Apostle of
the Gentiles, albeit he preached Christ among the Jews also.
Paul
comprehendeth here in a few words, as he is wont, his whole divinity, which is:
to preach Christ among the Gentiles. As if he would say: I will not burden the
Gentiles with the law, because I am the Apostle and evangelist of the Gentiles,
and not their lawgiver. Thus he directeth all his words against the false
apostles. As though he would say: O ye Galatians, ye have not heard the
righteousness of the law, or of works, to be taught by me; for this belongeth
to Moses, and not to me, Paul, being the Apostle of the Gentiles. For my office
and ministry is to bring the Gospel unto you, and to show unto you the same
revelation which I myself have had.
Therefore
ought you to hear no teacher that teacheth the law. For among the Gentiles, the
law ought not to be preached, but the Gospel; not Moses, but the Son of God;
not the righteousness of works, but the righteousness of faith. This is the
preaching that properly belongeth to the Gentiles.
Immediately I communicated not with flesh and blood
St. Jerome hath here a great
contention against Porphyrius and Julian, which charge Paul with arrogance
because he would not confer his Gospel with the rest of the Apostles; also
because Paul calleth the Apostles ‘flesh and blood.’ But Paul here making
mention of flesh and blood, speaketh not of the Apostles. For by and by he
addeth: ‘Neither came I again to Jerusalem, to them
which were apostles before me.’ But this is Paul’s meaning, that after he had
once received the revelation of the Gospel from Christ, he consulted not with
any man in Damascus, much less did he desire any man to teach him the Gospel;
again, that he went not to Jerusalem, to Peter and the other Apostles, to learn
the Gospel of them, but that forthwith in Damascus, where he received baptism
of Ananias, and imposition of hands (for it was necessary for him to have the
outward sign and testimony of his calling), he preached Jesus as the Son of
God. The same also writeth Luke, Acts 9.
Neither came I to Jerusalem, to them that were apostles before me, but went into Arabia, and turned again unto Damascus
That is, I went into Arabia before I
saw the Apostles or consulted with them, and forthwith I took upon me the
office of preaching the Gospel among the Gentiles: for thereunto I was called,
and had also received a revelation from God. In vain therefore doth Jerome
inquire what Paul did in Arabia. For what else should
he do, but preach Christ? For to this end (saith he) was the Son of God
revealed in him, that he might preach him among the Gentiles. Wherefore he
betaketh himself forthwith from Damascus, a Gentile city, unto Arabia, where
also were Gentiles, and there doeth his office with his might. He did not then
receive his Gospel of any man, or of the Apostles themselves, but was content
with his heavenly calling, and with the revelation of
Jesus Christ alone. Wherefore this whole place is a confutation of the false
apostles’ argument, which they used against Paul, saying that he was but a
scholar and a hearer of the Apostles, who lived after the law; and moreover,
that Paul himself also had lived according to the law, and therefore it was
necessary that the Gentiles themselves should keep the law, and be circumcised.
To the end therefore that he might stop the mouths of these cavillers, he
rehearseth this long history: Before my conversion, saith he, I learned not my
Gospel of the Apostles, nor of any other of the brethren that believed (for I
persecuted extremely, not only this doctrine, but also the Church of God, and
wasted it); neither after my conversion, for forthwith I preached, not Moses
with his law, but Jesus Christ at Damascus, consulting with no man, neither as
yet having seen any of the Apostles. So we also can boast,
that we have not received our doctrine from the Pope. The holy
Scripture and the outward symbols we have indeed from him, but not the
doctrine, which hath come unto us by the gift of God alone. Whereunto hath been
added our own study, reading and inquiry.
The
argument of our adversaries, therefore, is a thing of naught, which they use at
this day, saying: Who should believe your doctrine, ye Lutherans, seeing ye are
in no public office? Ye ought to take your doctrine from the Pope and the
bishops, which are ordained and in a lawful function, etc.
Then after three years I came again to Jerusalem, to visit Peter, and abode with him fifteen days. And none other of the apostles saw I, save James, the lord’s brother.
Paul granteth that he was with the
Apostles, but not with all the Apostles.
Howbeit
he declareth that he went up to Jerusalem to them, not commanded, but of his
own accord, not to learn any thing of them, but only to see Peter. The same
thing Luke also writeth in the ninth chapter of the Acts, that Barnabas led
Paul to the Apostles, and declared to .them, how that he had seen the Lord in
the way, and that he spake unto him; also that he had preached boldly at
Damascus in the name of Jesus. This witness beareth Barnabas of him. All his
words are so framed, that they prove his Gospel not to be of man. Indeed he
granteth that he had seen Peter, and James the brother of our Lord, but none
other of the Apostles besides these two, and that he learned nothing of them.
He
granteth therefore, that he was at Jerusalem with the Apostles; and this did
the false apostles rightly report. He granteth moreover, that he had lived
after the manner of the Jews, but yet only among the Jews. For this rule did
Paul keep: ‘When thou art at Rome, live after the Roman manner.’
And
this is it which he saith in 1 Corinthians 9 (19 ff.): ‘When I was free from
all men, I made myself servant to all men, that I
might win the more.
To
the Jews I became as a Jew, etc. I was made all things to all men, that I might save all.’ He granteth therefore, that he
was at Jerusalem with the Apostles, but he denieth that he had learned his
Gospel of them. Also he denieth that he was constrained to teach the Gospel as
the Apostles had prescribed. The whole effect then of this matter lieth in this
word, ‘to see’:
I
went, saith he, to see Peter, and not to learn of him. Therefore neither is
Peter my master, nor yet James. And as for the other Apostles, he utterly
denieth that he saw any of them.
But
why doth Paul repeat this so often, that he learned not his Gospel of men, nor
of the Apostles themselves? His purpose is this, to persuade the churches of
Galatia, which were now led away by the false apostles, and to put them out of
all doubt that his Gospel was the true Word of God; and for this cause he
repeateth it so often. And if he had not prevailed herein, he never could have
stopped the mouths of the false apostles. For thus they would have objected
against him: We are as good as Paul, we are disciples of the Apostles as well
as he; moreover, he is but one alone, and we are many; therefore we excel him,
both in authority and in number also.
Here
Paul was constrained to glory, to affirm and swear, that he learned not his
Gospel of any man, neither received it of the Apostles themselves. It was most
necessary for him thus to glory, and it was no vain boasting, as Porphyrius and
Julian falsely declare, who perceived not (as Jerome likewise did not) what
Paul was about. For his ministry was here in great danger, and all the churches
likewise, which had used him as their chief pastor and teacher. The necessity
therefore of his ministry, and of all the churches, required that with a
necessary and holy pride he should vaunt of his vocation, and of the knowledge
of the Gospel revealed unto him by Christ, that their consciences might be
thoroughly persuaded that his doctrine was the true Word of God. Here had Paul
a weighty matter in hand: namely, that all the churches might be kept in sound
doctrine; yea, the controversy was in deed, as touching life and death
everlasting. For if the pure Word of God be once taken away, there remaineth no
consolation, no life, no salvation. The cause therefore why he reciteth these
things,, is to retain the churches in true and sound doctrine. His purpose is
therefore to show by this history, that he received his Gospel of no man.
Again,
that he preached for a certain time, namely, the space of three or four years,
both in Damascus and Arabia, by revelation from God, before he had seen any of
the Apostles, even the selfsame Gospel that the Apostles had preached. Jerome
here maketh sport with the mystery of the fifteen days. He saith also that Paul
in those fifteen days was taught of Peter and instructed in the mystery of the
Ogdoad and Hebdoad. But these things have nothing to do with the fact. For Paul
saith in plain words that he came to Jerusalem to see Peter, and stayed with
him fifteen days. If his purpose had been to learn the Gospel of Peter, he must needs have stayed there several years.
In
fifteen days he could not have been made so great an apostle and teacher of the
Gentiles – not to mention that in these fifteen days (as Luke testifieth, Acts
And now the things which I write unto you, behold I witness before God I lie not
Wherefore addeth he an oath? Because
he reporteth an history. He is constrained to swear, to the end that the
churches might believe him; lest the false apostles should say: Who knoweth
whether Paul speaketh the truth or no? Here you see that Paul, the elect vessel
of Christ, was in so great contempt among his own Galatians, to whom he had
preached Christ, that it was necessary for him to swear that he spake the
truth. If this happened then to the Apostles, to have so mighty adversaries
that they durst despise them and accuse them of lying, what marvel is it if the
like at this day happen unto us, which in no respect are worthy to be compared
with the Apostles? He sweareth in a matter (as it seemeth) of no weight, that
he speaketh the truth, namely, that he tarried not with Peter to learn of him,
but only to see him; but if you weigh the matter diligently, it is very weighty
and of great importance, as may appear by what is said before. In like manner
we swear after the example of Paul, in this wise: God knoweth that we lie not,
etc.
After that, I went into the coasts of syria and cilicia
Syria and Cilicia are countries near
situate together. This is it that he still goeth about to persuade, that as
well before he had seen the Apostles as after, he was always a teacher of the
Gospel, and that he received it by the revelation of Christ, and was never any
disciple of the Apostles.
For I was unknown by face unto the churches of judaea which were in Christ. But they heard only some say, he which persecuted us in times past, now preacheth the faith which before he destroyed. And they glorified God in me
This he addeth for the sequel and
continuance of the history, that after he had seen Peter, he went into Syria
and Cilicia, and there preached, and so preached, that he won the testimony of
all the churches in Judaea. As though he would say: I appeal to the testimony
of all the churches, yea even of those which are in Judaea; for the churches do
witness, not only in Damascus, Arabia, Syria and Cilicia, but also in Judaea,
that I have preached the same faith which I once withstood and persecuted. And
they glorified God in me, not because I taught that circumcision and the law of Moses ought to be kept, but for the preaching of
faith, and for the edifying of the churches by my ministry in the Gospel. Ye
therefore have the testimony not only of the people of Damascus and of Arabia,
etc., but also of the whole catholic Church in Judaea,
etc.
CHAPTER 2
Then fourteen years after, I went up again to Jerusalem
PAUL taught that the Gentiles were
justified by faith only, without the works of the law. This doctrine when he
had published abroad among the Gentiles, he cometh to
Antioch, and declareth to the disciples what he had done. Then they which had
been trained up in the old customs of the law, rose
against Paul with great indignation, for that he preached to the Gentiles
liberty from the bondage of the law. Whereupon followed great dissension, which
afterwards stirred up new troubles. Paul and Barnabas stood strongly to the
truth, and testified, saying: Wheresoever we preached among the Gentiles, the
Holy Ghost came and fell upon those which heard the Word; and this was done
throughout all the churches of the Gentiles.
But
we preached not circumcision, neither did we require the keeping of the law,
but we preached only faith in Jesus Christ; and at this preaching of faith, God
gave to the hearers the Holy Ghost. The Holy Ghost, therefore, doth approve the
faith of the Gentiles, without the law and circumcision; for if the preaching
of the Gospel, and faith of the Gentiles in Christ, had not pleased him, he had
not come down in a visible shape upon the uncircumcised which heard the Word.
Seeing then by the only hearing of faith he came down upon them, it is certain
that the Holy Ghost by this sign hath approved the faith of the Gentiles; for
it doth not appear that this was ever done before at the preaching of the law.
Then
the Jews and many of the Pharisees which did believe, and notwithstanding bare
yet a great zeal to the law, earnestly striving to maintain the glory thereof,
set themselves fiercely against Paul (who alarmed that the Gentiles were
justified by faith only, without the works of the law), contending that the law
ought to be kept, and that the Gentiles ought to be circumcised; for otherwise
they could not be saved, And no marvel; for the very name of the law of God is
holy and dreadful. The heathen man, which never knew any thing of the law of
God, if he hear any man say: This doctrine is the law of God, he is moved
therewith. How then could it be but the Jews must needs be moved, and
vehemently contend for the maintenance of the law of God, which even from their
infancy had been nusled and trained up therein?
We
see at this day, how obstinate the Papists be in defending their traditions and
doctrines of devils; wherefore, it was much less to be marveled that the Jews
did so vehemently and zealously strive for the maintenance of their law, which
they had received from God. Custom is of such force, that whereas nature is of
itself inclined to the observation of the law, by long continuance it so
confirmeth nature, that now it becometh a double nature. Therefore, it was not
possible for the Jews which were newly converted to Christ, suddenly to forsake
the law; who, though they had received the faith of Christ, thought it
necessary notwithstanding to observe the law. And with this their weakness God
did bear for a time, until the doctrine of the Gospel might be plainly
discerned from the law. So he bare with the infirmity
of Israel in the time of king Ahab, when the people halted between two
religions. He bare also with our weakness whilst we
were under the blindness of the Pope. For he is
long-suffering, and full of mercy. But we must not abuse this goodness
and patience of the Lord, nor continue still in our weakness and error, since
the truth is now revealed by the clear light of the Gospel.
Moreover,
they that stood against Paul, affirming that the Gentiles ought to be
circumcised, had to lay for themselves, first the law and custom of the
country, theft the example of the Apostles, and last of all, the example of
Paul himself, who had circumcised Timothy. Wherefore, if Paul in his defense
said that he did not this of necessity, but for Christian love and liberty,
lest they which were weak in faith should be offended, which of them would
comprehend or believe him? Hereunto all the people would answer: Since it is
evident that thou hast circumcised Timothy, thou mayest say what thou wilt;
notwithstanding thou hast done it. For this is a matter far passing all man’s
capacity, and therefore they could not understand it.
Moreover,
no defense can serve when a man hath lost the favor of the people, and is
fallen into such deadly hatred and contempt. Paul therefore seeing this
contention and these clamors daily to increase more and more, and being also
warned by revelation from God, after fourteen years (besides those wherein he
had preached in Damascus and Arabia) goeth up again to Jerusalem, to confer his
Gospel with the other Apostles; yet not for his own cause, but for the people’s
sake.
Now,
this contention touching the observation of the law, exercised Paul a long time
after, and wrought him much trouble; but I do not think that this is the
contention which Luke speaketh of in the fifteenth of the Acts, which happened,
as it appeareth, by and by after the beginning of the Gospel; but this history
which Paul here mentioneth, seemeth to be done long after, when Paul had now
almost eighteen years preached the Gospel.
With barnabas, and took with me titus
He joineth unto himself two
witnesses, Barnabas and Titus. Barnabas was Paul’s companion in preaching to
the Gentiles freedom from the servitude of the law. He was also a witness of
all those things which Paul did, and had seen the Holy Ghost given unto the
Gentiles, which were uncircumcised and free from Moses’s law, by the only
preaching of faith in Jesus Christ. And he alone stuck to Paul in this point,
that it was not necessary that the Gentiles should be burdened with the law,
but that it was enough for them to believe in Christ. Wherefore, by his own
experience he testifieth with Paul against the Jews, that the Gentiles were
made the children of God and saved by faith alone in Jesus Christ, without the
law of circumcision.
Titus
was not only a Christian, but also the chief overseer in Crete; for unto him
Paul had committed the charge of governing the churches there (Titus 1); and this
Titus was a Gentile.
For unless Paul had been admonished
by revelation, he had not gone up to Jerusalem: but because God warned him by a
special revelation, and commanded him to go up, therefore he went. And this he
did to bridle, or at least to appease, the Jews that believed and yet
obstinately contended about the keeping of the law, to the end that the truth
of the Gospel might the more be advanced and confirmed.
And I communicated with them touching the gospel
You hear then, that at length after
eighteen years he went up to Jerusalem, and conferred with the Apostles
touching his Gospel.
Which I preach among the gentiles
For among the Jews he suffered the law
and circumcision for a time, as the other Apostles did: ‘I am made all things
unto all men,’ saith he (Corinthians 9:22); yet ever holding the true doctrine
of the Gospel, which he preferred above the law, circumcision, the Apostles,
yea and an angel from heaven. For thus saith he unto the Jews: ‘Through this
Christ, is preached unto you the forgiveness of sins.’ And he addeth very
plainly: ‘and from all things, from the which ye could not be justified by the
law of Moses, by him every one that believeth is justified ‘
(Acts
Notwithstanding,
he did not suddenly break out at the first but had regard unto the weak. And
because the weak should not be offended, there is no doubt but he spake to the
Jews after this manner: If that unprofitable service of Moses’ law, which
nothing availeth to righteousness, do so highly please you, ye may keep it
still for me, so that the Gentiles which are not bound to this law, be not
charged therewithal.
Paul
therefore confesseth, that he conferred the Gospel with the Apostles.
But
(saith he) they profited me or taught me nothing: but I rather for the defense
of the liberty, of the Gospel, in the presence of the Apostles, did constantly
resist those which would needs force the observation of the law upon the
Gentiles, and so did overcome them. Wherefore your false apostles lie, in
saying that I circumcised Timothy, that I shaved my head in Cenchrea, and that
I went up to Jerusalem, at the commandment of the Apostles. Nay rather, I glory
that in going up to Jerusalem by the revelation of God, and not at the
commandment of the Apostles, and there conferring my Gospel with them, I
brought to pass the contrary, that is to say, obtained that the Apostles did
approve me, and not those which were against me.
Now,
the question whereupon the Apostles conferred together in this assembly, was
this: whether the keeping the law were necessary to justification or no. To
this Paul answered: I have preached unto the Gentiles, according to my Gospel
which I received from God, faith in Christ, and not the law, and at this
preaching of faith, they received the Holy Ghost; and hereof Barnabas shall
bear me witness. Wherefore I conclude, that the Gentiles ought not to be
burdened with the law, nor to be circumcised. Notwithstanding, I give no
restraint to the Jews herein: who if they will needs keep the law and be
circumcised, I am not against it, so that they do it with freedom of
conscience. And thus have I taught and lived among the Jews, ‘being made a Jew
unto the Jews;’ holding ever the truth of my Gospel notwithstanding.
But particularly with them that were the chiefest
That is to say, I did not only
confer with the brethren, but with those that were the chiefest among them.
Lest by any means I should run, or had run in vain
Not that Paul doubted, that he ran
or had run in vain, forasmuch as he had now preached the Gospel eighteen years,
(for it followeth incontinent in the text, that he had continued firm and
constant all this while, and had prevailed); but for that many did think that
Paul had therefore preached the Gospel so many years in vain, because he had
set the Gentiles at liberty from the observation of the law. Moreover, this
opinion daily more and more increased, that the law was necessary to
justification. Wherefore, in going up to Jerusalem by revelation, he meant so
to remedy this evil, that by this comerence all men might plainly see his
Gospel to be in no point contrary to the doctrine of the other Apostles, to the
end that by this means he might stop the mouths of the adversaries, which would
else have said that he ran or had run in vain. Note here by the way, the virtue
of man’s own righteousness, or the righteousness of the law, to be such that
they which teach it, do run and live in vain.
But neither yet titus which was with me, though he were a grecian, was compelled to be circumcised
This word ‘was compelled’ sufficiently
declareth what the conference and conclusion was: to wit, that the Gentiles
should not be constrained to be circumcised, but that circumcision should be
permitted to the Jews for a time: not as necessary to righteousness, but for
the reverence to the fathers: and for charity’s sake towards the weak, lest
they should be offended, until they were grown up more strong in faith. For it
might have seemed a very strange and unseemly thing, upon a sudden to forsake
the law and traditions of the fathers, which had been given to this people from
God with so great glory.
Paul
then did not reject circumcision as a damnable thing, neither did he by word or
deed enforce the Jews to forsake it. For in 1 Corinthians
And
this opinion the Papists do confirm and increase by their preachings and
writings. But they lie, and do us great wrong. For many years past, there was
never any that taught more sound and godly doctrine as touching good works,
than we do at this day.
Paul
therefore did not so condemn circumcision, as though it were sin to receive it
or keep it: for the Jews would have been highly offended: but it was decided in
this conference and council, that it was not necessary to justification, and
therefore not to be forced upon the Gentiles. So this moderation was found,
that for the reverence of the fathers, and charity towards the weak in faith,
the Jews should keep the law and circumcision still for a time; notwithstanding
they should not thereby seek to be Justified. And moreover, that the Gentiles should
not be burdened therewith, both because it would have been to them a very
strange thing, and also a burden intolerable (Acts 15:10). Briefly, that none
should be constrained to be circumcised, or any restrained from circumcision.
Jerome and Augustine do sharply contend concerning this place of Paul.
This
word ‘was compelled’ maketh for the defense of Augustine. Jerome understood not
the matter. For it is not here in dispute, what Peter or Paul did in the matter
of circumcising or not circumcising, as Jerome thinketh.
Wherefore
he marvelleth how Paul durst reprehend in Peter that which he himself, did; for
(saith he) Paul circumcised Timothy, and lived as a Gentile with the Gentiles
and as a Jew with the Jews, etc. He thinketh it to be no serious matter that is
here in dispute. Therefore he concludeth that neither had sinned; but he
feigneth that both had dissembled with an official falsehood, But in truth, all
these their disputings were and are serious and concerning matters of very
great weight. Therefore they did nothing by dissimulation.
Now
this was the principal question: Whether the law be necessary to justification
or no? Concerning this especial theme, whereon hangeth the whole sum of
Christian doctrine, Paul and Peter do here contend. Paul was too grave a man to
assail and rebuke Peter thus freely in the presence of the whole church of
Antioch for the sake of a trifling matter. He assaileth him for the sake of the
chief article of Christian doctrine. For when the Jews were absent, Peter ate
with the Gentiles, but when the came, he withdrew himself, etc. There Paul
reprehendeth him because by his dissimulation he compelled the Gentiles to do
as the Jews. The whole force lieth in the word, ‘thou compellest.’ This Jerome
seeth not.
Paul
therefore compelled none that would be circumcised, to remain uncircumcised, so
that he knew circumcision not to be necessary to justification. This constraint
would Paul take away. Therefore he suffered the Jews to keep the law, so that
fa6a they did it with a free conscience. For he had ever taught, as well the
Jews as the Gentiles, that in conscience they ought to be free from the law and
circumcision; like as all the patriarchs and all the faithful in the Old
Testament were free in conscience and justified by faith, and not by the law or
circumcision. And indeed, Paul might have suffered Titus to be circumcised; but
because he saw that they would compel him thereunto, he would not. For if they
had prevailed therein, by and by they would have gathered that it had been
necessary to justification, and so through this sufferance, they would have
triumphed against Paul. So also we leave every man free to put on or put off a
cowl, to enter or to leave a monastery, to eat flesh or herbs; only, let him do
these things freely and without offense of conscience, to please a brother or
as an example of charity; and let him know that all of these things avail
nothing in the matter of satisfying for sins and obtaining grace, etc. But as
in Paul’s time the false apostles would not leave circumcision and the
observation of the law indifferent, but required the same as necessary to
salvation, so at this day our adversaries do obstinately contend that men’s
traditions cannot be omitted without peril of salvation: and thus of an example
of charity, they make an example of faith, when notwithstanding there is but
one example of faith, which is to believe in Jesus Christ. And this, as it is
alone necessary to salvation, so doth it also indifferently pertain to all men.
Notwithstanding the adversaries would rather worship the devil ten times
instead of God, than they would suffer this. Therefore they are daily hardened
more and more, and seek to establish their impieties and blasphemies against
God, defending the same by force and tyranny, and will not agree or consent
unto us in any point. But what then? Let us go on boldly in the name of the
Lord of Hosts, setting forth the glory of Jesus Christ and fighting valiantly
against the kingdom of Antichrist by the Word and by prayer, that the name of
God alone may be sanctified, that his kingdom may come, and that his will may
be done (Matthew 6:9 f.).
And
that this may speedily come to pass, we desire even from the bottom of our
hearts, and say, Amen, Amen.
This
triumph of Paul therefore was very glorious: namely, that Titus who was a
Gentile, although he were in the midst of the Apostles and all the faithful,
where this question was so vehemently debated, was yet not constrained to be
circumcised. This victory Paul carrieth away, and saith that in this conference
it was decided by the consent of all the Apostles, the whole Church also
approving the same, that Titus should not be circumcised. This is a strong
argument, and maketh very much against the false apostles. And with this argument,
‘Neither was Titus corn-peeled to be circumcised,’ Paul was able to repress and
mightily to convince all his adversaries. As if he should say: Why do these
counterfeit apostles so falsely report of me, saying that I am compelled to
keep circumcision by the commandment of the Apostles, seeing I have the witness
of all the faithful in Jerusalem, and moreover of the Apostles themselves, that
by my pursuit and travail the contrary was there determined? And I did not only
there prevail that Titus should not be circumcised, but the Apostles also did
approve and ratify the same. Your counterfeit apostles therefore do lie deadly,
which slander me under the name of the Apostles, and thereby deceive you; for I
have the Apostles and all the faithful, not against me, but with me; and this I
prove by the example of Titus.
Notwithstanding,
Paul, as I have often said, did not condemn circumcision as an unprofitable
thing, neither constrained he any man thereunto. For it is neither sin nor
righteousness to be circumcised or uncircumcised, as it is neither sin nor
righteousness to eat or drink. For whether thou eat or eat not, thou art
neither better nor worse (1 Corinthians 8:8). But if any man should add thereto
either sin or righteousness, and say: If thou eat thou sinnest, if thou abstain
thou art righteous (or the contrary), he should show himself both foolish and
wicked. Therefore to join ceremonies with sin or righteousness, is great
impiety: as the Pope doth, who in his form of excommunication threateneth to
all those that do not obey the law of the Bishop of Rome, the peril of their
souls, and so maketh all his laws necessary to salvation. Wherefore the devil
himself speaketh in the person Of the Pope and in all such decrees of the Pope.
For if salvation consisteth in keeping of the Pope’s laws, what need have we of
Christ to be our justifier and Savior?
Because of the false brethren that crept in, who came in privily to espy out our liberty which we have in Christ Jesus, that they might bring us into bondage. To whom we gave not place by subjection for an hour, that the truth of the gospel might continue with you
Here Paul sheweth the cause why he
went up to Jerusalem, and there conferred his Gospel with the other Apostles,
and why he would not circumcise Titus: not that he might be the more certain,
or confirmed in the Gospel by the Apostles, for he nothing doubted thereof: but
that the truth of the Gospel might continue in the churches of the Galatians,
and in all the churches of the Gentiles. We see then. that the business of Paul
was no light matter.
Now,
where he speaketh of the truth of the Gospel, he sheweth that there be two
gospels, a true and a false gospel. Indeed, the Gospel of itself is one,
simple, true, and sincere: but by the malice of Satan’s ministers it is corrupt
and defaced. Therefore where he saith: ‘the truth of the Gospel,’ he would have
us to understand also the contrary. As if he would say: The false apostles do
also preach a faith and a gospel, but they are both false; therefore have I set
myself so constantly against them. And in that I would not give place unto
them, this have I brought to pass, that the truth of the Gospel continueth with
you. So the Pope and the fantastical spirits do brag at this day, that they
teach the Gospel and faith in Christ. True it is: but with such fruit as the
false apostles once did, whom Paul calleth before in the first chapter,
troublers of the churches and subverters of the Gospel of Christ. On the other
side, he saith that he teacheth the truth of the Gospel As if he should say:
Those things which the false apostles teach, brag they never so much that they
teach the truth, are nothing else but stark lies. So all heretics pretend the
name of God, of Christ, of the Church, etc. Also they pretend that they will
not teach errors or lies, but most certain truth and the purest Gospel of
Christ.
Now
the truth of the Gospel is, that our righteousness cometh by faith alone,
without the works of the law. The corruption or falsehood of the Gospel is,
that we are justified by faith, but not without the works of the law. With this
condition annexed, the false apostles preached the Gospel.
Even
so do our sophisters and Papists at this day. For they say that we must believe
in Christ, and that faith is the foundation of our salvation: but it justifieth
not, except it be furnished with charity. This is not the truth of the Gospel,
but falsehood and dissimulation. But the true Gospel indeed is, that works of
charity are not the ornament or perfection of faith: but that faith of itself
is God’s gift and God’s work in our hearts, which therefore justifieth us,
because it apprehendeth Christ our redeemer. Man’s reason hath the law for his
object, thus thinking with itself: This I have done, this I have not done. But
faith being in her own proper office, hath no other object but Jesus Christ the
Son of God, delivered to death for the sins of the whole world It looketh not
to charity; it saith not What have I done?
What
have I offended? What have I deserved? But [it saith]: What hath Christ done?
What hath he deserved? Here the truth of the Gospel answereth thee: He hath
redeemed thee from sin, from tile devil, and from eternal death. Faith
therefore acknowledgeth that in this one person, Jesus Christ, it hath
forgiveness of sins and eternal life. He that turneth his eyes away from this
object, hath no true faith, but a fantasy and a vain opinion, and turneth his
eyes from the promise to the law, which terrifieth and driveth to desperation.
Wherefore
those things which the popish schoolmen have taught concerning the justifying
faith being furnished with charity, are nothing else but mere dreams. For that
faith which apprehendeth Christ the Son of God, and is furnished with him, is
the same faith that justifieth, and not the faith W rich includeth charity. For
faith, if it is to be sure and steadfast, must lay hold upon nothing else but
Christ alone, and in the conflict and terrors of conscience it hath nothing
else to lean unto, but this precious pearl Christ Jesus. Wherefore he that
apprehendeth Christ by faith, although he be never so much terrified with the
law, and oppressed with the weight of his sins, yet may he be bold to glory
that he is righteous. How, or by what means? Even by that precious jewel Christ
Jesus, which he possesseth by faith. This our adversaries understand not, and
therefore they cast away this precious pearl Christ, and in his place they set
charity, which they say is their precious jewel. Now, when they cannot tell
what faith is, it is impossible that they should have faith; much less can they
teach it unto others. And as for that which they will seem to have, it is
nothing else but natural reason, an opinion, a very dream, and no faith.
This
I say, to the end ye may perceive and note that by these words, ‘the truth of
the Gospel,’ Paul vehemently reproveth the contrary. For thereby he
reprehendeth the false apostles, because they had taught a false gospel,
requiring circumcision and the observation of the law as necessary to
salvation, Moreover, they went about by wonderful craft and subtilty to entrap
Paul; for they watched him narrowly, to see whether he would circumcise Titus
or no; also, whether he durst withstand them in the presence of the Apostles:
and for this cause he reprehendeth them bitterly. ‘They went about,’ saith he,
‘to spy out our liberty which we have in Christ Jesus, that they might bring us
into bondage.’ Wherefore the false apostles armed themselves on every side,
that they might convince and confound him before the whole congregation.
Besides this, they went about to abuse the authority of the Apostles, in whose
presence they accused him, saying’ Paul hath brought Titus, being
uncircumcised, into the company of all the faithful; he denieth and condemneth
the law in your presence, which are Apostles. If he dare be so bold to attempt
this here and before you, what will not he attempt in your absence among the
Gentiles?
Wherefore
when he perceived that he was so craftily assailed, he strongly withstood the
false apostles, saying: We did not suffer our liberty which we have in Christ
Jesus to come in danger, although the false brethren sought by all means to
snare us and put us to much trouble; but we overcame them even by the judgment
of the Apostles themselves, and we would not yield unto them, no not one hour
(for, no doubt, their drift was to have caused Paul to surcease from this
liberty at least for a time), since we saw that they required the observation
of the law as necessary to salvation. But if they had alleged nothing else but
charitable bearing with the brethren, no doubt but Paul would have given them
place. But it was another thing that they sought: to wit, that they might bring
Paul, and all that stuck to his doctrine, into bondage. Therefore he would not
yield unto them, no, not the space of one moment.
In
like manner do we also offer to the Papists all that is to be offered, yea and
more than we ought. Only we except the liberty of conscience which we have in
Christ Jesus. For we will not be compelled or suffer our consciences to be
bound to any work, so that by doing this thing or that, we should be righteous,
or leaving the same undone we should be damned.
We
are contented to eat the same meats that they eat, we will keep their feasts
and fasting days, so they will suffer us to do the same with a free conscience,
and leave these threatening words, wherewith they have terrified and brought
under their subjection the whole world, saying: We command, we charge, we charge
again, we excommunicate, etc. But this liberty we cannot obtain; like as Paul
also could not in his time. Therefore we do as he did. For when he saw that he
could not obtain this liberty, he would not give place to the false apostles
even the space of one hour.
Wherefore,
like as our adversaries will not leave this free unto us, that only faith in
Chris justifieth: so on the other side, neither will we nor can we give place
unto them, that faith furnished with charity justifieth. Here we will and we
ought also to be rebellious and obstinate against them, for else we should lose
the truth of the Gospel: we should lose our liberty which we have, not in the
emperor, not in the kings and princes, not in the Pope, not in the world, not
in flesh, blood, reason etc., but which we have in Christ Jesus. We should lose
faith in Christ, which, as before I have said, apprehendeth nothing else but
that precious jewel Christ Jesus. This faith, whereby we are regenerate,
justified, and engrafted into Christ, if our adversaries will leave unto us
sound and uncorrupt, we offer unto them that we will do all things, so that
they be not contrary to this faith. But because we cannot obtain this at their
hands, we again for our part will not yield unto them one hair’s breadth. For
the matter Which we have in hand is weighty and of great importance, even
touching the death of the Son of God: who by the will and commandment of the
Father was made flesh, was crucified, and died for the sins of the world. If
faith here give place, then is this death, resurrection etc. of the Son of God
in vain: then is it but a fable that Christ is the Savior of the world: then is
God found a liar, because he hath not performed that he promised. Our stoutness
therefore in this matter is godly and holy; for by it we seek to preserve our
liberty which we have in Christ Jesus, and thereby to retain the truth of the
Gospel ;. which if we lose, then do we also lose God, Christ, all the promises,
faith, righteousness, and everlasting life.
But
here will some man say: The law is divine and holy. Let the law have his glory;
but yet no law, be it never so divine and holy, ought to teach me that I am
justified and shall live through it. I grant, it may teach me that I ought to
love God and my neighbor; also to live in chastity, soberness, patience, etc.;
but it ought not to shew me how I should be delivered from sin, the devil,
death and hell. Here I must take counsel of the Gospel, I must hearken to the
Gospel, which teacheth me, not what I ought to do (for that is the proper
office of the Law), but what Jesus Christ the Son of God hath done for me: to
wit, that he suffered and died to deliver me from sin and death. The Gospel
willeth me to receive this, and to believe it. And this is the truth of the Gospel.
It is also the principal article of all Christian doctrine, wherein the
knowledge of all godliness consisteth. Most necessary it is therefore, that we
should know this article well, teach it unto others, and beat it into their
heads continually. For as it is very tender, so it is soon hurt. This Paul had
well tried, and of this have all the godly also good experience.
To
conclude, Paul would not circumcise Titus, and (as he saith) for no other
cause, but for that certain false brethren were crept in, to espy out their
liberty, and would have constrained Paul to circumcise Titus. Paul seeing this
constraint and necessity, would give no place, no, not for one hour, but
strongly resisted them; and therefore he saith: ‘Neither Titus which was with
me, being a Gentile, was compelled to be circumcised’ etc. (Galatians 2:3). If
they had required this in the way of brotherly charity, doubtless he would not
have denied it. But seeing they would have done it as a necessary thing, and
that by compulsion, to the evil example of others, to the overthrowing of the
Gospel, and to bring men’s consciences into bondage, therefore he set himself
mightily against them, and prevailed so, that Titus was not circumcised.
It
may seem but a small matter to be circumcised, or not circumcised. But when a
man hath an affiance in keeping of it, or else is in fear for not keeping of
it, here God is denied, Christ is rejected, the grace and all the promises of
God are refused. But if .circumcision be kept without this addition, there is
no danger. If the Pope would in this sort require of us the keeping of his
traditions, as bare ceremonies, it should not be so grievous unto us to keep
them. For what labor were it to wear a cowl, or to go about with a shaven
crown, seeing we otherwise use ceremonies? But to add there: to this great
evil, that in this trifle, nay, this thing of naught, there lieth either life
or death everlasting, it is devilish and blasphemous.
In
this matter, whosoever thou art that keepest silence, be thou anathema.
I
will eat, drink, wear the cowl, and do whatsoever the Pope desireth, only so
that he will suffer all these things to be free. But seeing he will exact them
as necessary to salvation, binding consciences to them and placing the service
of God in them, here we must by all means resist. It doeth no hurt to carve
wood, stone, a statue, but to set it up for the service of God, and to
attribute divinity to the wood, stone, or statue, this is to worship an idol in
the place of God. Therefore we must diligently consider what matter Paul hath
in hand, lest we speak foolishly as Jerome doth, who supposed the question and
disputation to be about the things themselves.
In
this he erred. For the question is not whether wood is wood, or stone is stone,
but it concerneth the addition, that is to say, the use of the things: to wit,
whether this wood is God, whether divinity dwelleth in this stone.
Here
we answer that wood is wood, etc. So ‘circumcision is nothing and
uncircumcision is nothing,’ saith Paul (1 Corinthians 7:19), but to place
righteousness, the fear of God, the confidence of salvation, the fear of death,
in these things, it is to attribute divinity to ceremonies. Therefore not an hair’s breadth must we yield to our adversaries, as Paul
yielded not to the false apostles; for neither circumcision nor uncircumcision,
nor tonsure, nor cowl pertaineth unto righteousness, but grace only and alone.
This is ‘the truth of the Gospel.’
But of them which seemed to be somewhat (what they were in times past) it is no matter. To me) etc.
His speech is elliptical, for there
are wanting the words: ‘I received nothing.’ But it is a light fault in the
Holy Ghost speaking in Paul if he offendeth somewhat against the grammar. He
speaketh with great fervency, and he that is fervent cannot so exactly in
speaking observe grammatical rules and rhetorical precepts.
Now
this is a vehement and a stout Confutation. For he giveth not to the true
Apostles themselves any glorious title; but as it were abasing their dignity,
he saith: ‘Which seemed to be somewhat,’ that is, which were in authority, upon
whom the determination of all matters depended.
Notwithstanding,
the authority of the Apostles was indeed very great in all the churches, and
Paul also did not seek any whir to diminish their authority. But he thus
contemptuously answereth the false apostles, which set the authority and
dignity of the Apostles against Paul in all the churches, that thereby they
might weaken his authority, and bring his whole ministry into suspicion. This
Paul might not suffer. To the end, therefore, that the truth of the Gospel and
liberty of conscience in Christ might continue among the Galatians, and in all
the churches of the Gentiles, he answereth stoutly to the false apostles, that
he passed not how great the Apostles were, or what they had been in times past;
and whereas they alleged the authority of the name of the Apostles against him,
it touched him nothing at all. He confesseth that the Apostles are indeed
somewhat, and their authority is to be reverenced: notwithstanding, his Gospel
and ministry ought not to be overthrown for the name or title of any, how great
soever he be, whether an Apostle, or an angel from heaven.
And
this was one of the greatest arguments that the false apostles used against
Paul. The Apostles, said they, were familiarly conversant with Christ for the
space of three years. They heard and Saw all his preachings and miracles.
Moreover, they themselves preached and wrought miracles while Christ was yet
living in the world: whom Paul never saw in the flesh, and as touching his
conversion, it was long after the glorification of Christ.
Wherefore
they should now consider which of these they ought more to believe: Paul which
was but one and alone, and also but a disciple, yea and one of the last of all;
or the chiefest and most excellent Apostles, which long before Paul were sent
and confirmed by Christ himself. To this Paul answereth: What of all this? This
argument concludeth nothing. Let the Apostles be never so great, yea let them
be angels from heaven, it is no matter to me. The controversy is not here
concerning the excellency of the Apostles, but concerning the Word of God and
the truth of the Gospel.
This
ought to be kept pure and uncorrupt; this ought to be preferred above all
things. Therefore how great Peter and the other Apostles have been, what great
miracles they have wrought, it is no matter to me. This is it that I only seek,
even that the truth of the Gospel may continue among you.
This
seemeth to be but a slender answer of Paul, when of purpose he so condemneth
the authority of the Apostles, which the false apostles alleged against him,
and giveth no other solution to their mighty argument than this: It is no
matter to me. Notwithstanding, he addeth a reason of the confutation:
This place he allegeth out of Moses,
who useth the same, not once but many times: ‘Thou shalt not accept in judgment
the person of the rich man or of the poor’ (Leviticus
Ishmael
also and Esau he refused, being both first-born. So shall you find throughout
all the whole Scripture, that God oftentimes, rejected those which in outward
shew were very .good and holy men. And in these examples God seemeth sometimes
to be cruel; but it was most necessary that such fearful examples should be
shewn, and also be written. For this vice is naturally grafted in us, that we
highly esteem the persons and dignity of men, and more regard the same than the
Word of God. Contrariwise God will have us to fix our eyes, and to rest wholly
upon the Word itself; he will not have us to reverence and adore the
apostleship in the persons of Peter and Paul, but Christ speaking in them, and
the Word which they bring and preach unto us.
This
the natural man cannot see: but the spiritual man only discerneth the person
from the Word, the veil of God from God himself. Now this veil of God is every
creature. Moreover, God here in this life dealeth not with us face to face, but
veiled and shadowed from us; that is, as Paul saith in another place: ‘We see
him now through a glass darkly: but then face to face’ life (1 Corinthians
13:12). Therefore we cannot be without veils in this life. But here wisdom is
required, which can discern the veil from God himself; and this wisdom the
world hath not. The covetous man, hearing that man liveth not by bread alone,
but by every word that proceedeth out of the mouth of God (Deuteronomy 8:3;
Matthew 4:4), eateth the bread, but he seeth not God in the bread; for he
beholdeth the veil only [and outward shew]. So he doth with gold and other
creatures, trusting to them so long as he hath them: but when they leave him,
he despaireth. And thus he honoreth not the Creator, but the creatures, not
God, but his own belly.
This
I speak, lest any man should think that Paul utterly condemneth these [outward]
veils or persons. For he saith not, that there ought to be no person, but that
there is no respect of persons with God. There must be persons and outward
veils; God hath given them, and they are his good creatures; but we must not
worship them. All the matter as in the using of things, and not in the things
themselves, as before I have said. There is no fault in circumcision or
uncircumcision (‘for circumcision is nothing, and uncircumcision is nothing’),
but in the use thereof. To worship circumcision and put righteousness in it,
and unrighteousness in uncircumcision, that use is damnable, and ought to be
taken away: which being removed, both circumcision and uncircumcision are good
things.
So
the prince, the magistrate, the preacher, the school-master, the scholar, the father,
the mother, the children, the master, the servant, are persons and [outward]
veils, which God will have us to acknowledge, love, and reverence as his
creatures, which also must needs be had in this life; but he will not have us
to worship them, that is, so to reverence them that we trust unto them and
forget him. And to the end that we should not too much magnify the [outward]
persons, or put any trust in them, God leaveth in them offenses and sins, yea
great and foul sins, to teach us what difference there is between the person
and God himself. David, that good king, because he should not seem to be a
person upon whom men should trust, fell into horrible sins, adultery and
murder. Peter, that excellent Apostle, denied Christ. These and such-like examples,
whereof the Scripture is full, ought to warn us, that we repose not our trust
in the person [and outward veil], nor think that when we have the person we
have all things; as it is in popery, where they judge all things according to
the outward veil, and therefore all popery is nothing else but a mere
respecting of persons. God hath given his creatures to our use, and to do us
service, and not as idols, that we should do service unto them. Let us then use
bread, wine, apparel, possessions, gold, silver, and all other creatures. But
let us not trust or glory in them; for we must trust and glory in God alone. He
only is to be loved, he only is to be feared and honored.
Paul
calleth here the apostleship or office of the Apostles (which wrought, many and
great miracles, taught and converted many to the faith, and were also familiar
with Christ) the person of man.
Briefly,
this word ‘person’ comprehendeth the whole outward conversation of the
Apostles, which was holy, and their authority, which was great.
Notwithstanding,
saith he, God esteemeth not these things; not that he esteemeth them not at
all, but in the matter of justification he regardeth them not, be they never so
great and so glorious. For we must diligently mark this distinction, that in matters
of divinity we must speak far otherwise than in matters of policy. In matters
of policy, as I have said, God will have us to honor and reverence these
outward veils or persons as his instruments by whom he governeth and preserveth
the world. But when the question is as touching religion, conscience, the fear
of God, faith, and the service of God, we must not fear these outward persons,
we must put no trust in them, look for no comfort from them, or hope
deliverance by them, either corporally or spiritually. For this cause God will
have no respect of persons in judgment; for judgment is a divine thing.
Wherefore I ought neither to fear the judge, nor trust in the judge; but my
fear and trust ought to be in God alone, who is the true Judge. The civil judge
or magistrate, I ought indeed to reverence for God’s cause, whose minister he
is: but my conscience may not stay or trust upon his justice and equity, or be
feared through his unjust dealing or tyranny, whereby I might fall into any
offense against God, in lying, in bearing false witness, in denying the truth,
etc. Otherwise I will reverence and honor the magistrate with all my heart.
So
I would also honor the Pope and love his person, if he would leave my
conscience free, and not compel me to sin against God. But he will so be feared
and adored, as cannot be done without offense to the majesty of God. Here since
we must needs lose the one, let us lose the person and stick to God. We could
be content to suffer the dominion of the Pope, but because he abuseth the same
so tyrannously against us, and would compel us to deny and blaspheme God, and
him only to acknowledge as our lord and master, clogging our consciences, and
spoiling us of fear and trust which we should have in God, therefore we are
compelled by the commandment of God to resist the Pope; for it is written: ‘We
must rather obey God than men’ (Acts 5:29). Therefore, without offense of
conscience, which is our singular comfort, we contemn the authority of the
Pope. Muntzer and other mad heads desired the destruction of the Pope, but they
sought to accomplish this with arms, not with the Word; and so they withstood
him for the sake of his person, and not for God’s sake. We for our part would
gladly shew favor to Behemoth and his scales, with all the persons and
dignities which they have, if they would but leave us Christ. But because we
cannot obtain this of them, we contemn their persons’ and say boldly with Paul:
‘God respecteth no man’s person.’ There is a certain vehemency therefore to be
noted in the word ‘God.’ For in the cause of religion and the Word of God,
there must be no respect of persons. But out of religion, and in matters of
policy, we must have regard to the person: for otherwise there must needs
follow confusion and an end of all reverence and order, In this world God will
have an order, a reverence, and a difference of persons. For else the child,
the scholar, the servant, the subject would say: I am a Christian as well as my
father, my school-master, my master, my prince; why then should I reverence
him?
Before
God, then, mere is no respect of persons, neither of Grecian nor of Jew, but
all are one in Christ; although not so before the world.
Thus
Paul confuteth the argument of the false apostles as touching the authority of
the Apostles, and saith that it is nothing to the purpose. For the question is
not here concerning the respect of persons, but there is a far weightier matter
in hand, that is to say, a divine matter concerning God and his Word, and
whether this Word ought to be preferred before the apostleship or no. Whereunto
Paul answereth: So that the truth of the Gospel may continue, so that the Word
of God and the righteousness of faith may be kept pure and uncorrupt, let the
apostleship go, let an angel from heaven, let Peter, let Paul altogether
perish.
Nevertheless they that seemed to be the chief, did communicate nothing with me
As though he would say I did not so
confer with the Apostles, that they taught me any thing. For what should they
teach me, since Christ by his revelation had before sufficiently taught me all
things, and since I have now preached the Gospel the space of eighteen years
among the Gentries, and Christ hath wrought so many miracles by me, whereby he
hath confirmed my doctrine? Wherefore it was but a conference, and no
disputation.
Wherein
I learned nothing, neither did I recant, nor yet defend my cause, but only
declared what things I had done’ to wit, that I had preached to the Gentiles
faith only in Christ, without the law, and that by this preaching of faith the
Holy Ghost came down upon the Gentiles, which immediately spoke with divers
tongues. Which thing when the Apostles heard, they witnessed that I had taught
the truth; wherefore the false apostles do me great wrong, which pervert and turn
all these things clean contrary. Now this pride of Paul, whereby he saith that
the other Apostles communicated nothing unto him, is not a fault, but most
necessary; for had he yielded here, the truth of the Gospel had perished. But
if Paul would give no place to the false apostles, which set the authority of
the true Apostles against him, much less ought we to give place to our
adversaries, which have nothing else to brag of but the authority of their idol
the Pope. I know that the godly ought to be humble, but against the Pope I will
and I ought to be proud with an holy pride, and say: Thou Pope, I will not be
subject unto thee; I will not take thee for my master, for I am sure that my
doctrine is true and godly. But the Pope will not hear this doctrine; nay, he
would force me to obey his laws and his decrees, and if I will not, he will by
and by excommunicate and condemn me as a heretic and deserter of the Church.
Such pride therefore against the Pope is most necessary. And if we should not
be thus stout and proud, and in the Holy Ghost utterly condemn both him with
all his doctrine, and the devil, the father of lies, speaking in him, we should
never be able to defend this article of the righteousness of faith. We do not
then contemn the authority of the Pope because we would bear rule over him,
neither would we go about to exalt ourselves above all sovereign power, since
it is evident that we teach all men to humble and submit themselves to the
higher powers ordained of God; but this is it that we only seek, that the glory
of God may be maintained, and the righteousness of faith may be kept pure and
sound.
Wherefore,
if the Pope will grant unto us, that God alone by his mere grace through Christ
doth justify sinners, we will not only carry him in our hands, but will also
kiss his feet. But since we cannot obtain this, we again in God are proud
against him above measure, and will give no place, no, not one hair’s breadth,
to all the angels in heaven, not to Peter, not to Paul, not to an hundred
emperors, nor to a thousand popes, nor to the whole world. Be it far from us
that we should here humble ourselves, since they would take from us our glory,
even God himself that hath created us and given us all things, and Jesus Christ
who hath redeemed us with his blood. Let this be then the conclusion of all
together, that we will suffer our goods to be taken away, our name, our life,
and all that we have; but the Gospel, our faith, Jesus Christ, we will never
suffer to be wrested from us. And cursed be that humility which here abaseth
and submitteth itself. Nay rather let every Christian man here be proud and
spare not, except he will deny Christ.
Wherefore,
God assisting me, my forehead shall be more hard than all men’s foreheads. Here
I take upon me this rifle, according to the proverb: cedo nulli, I give place
to none. Yea, I am glad even with all my heart, in this point to seem
rebellious and obstinate. And here I confess that I am and ever will be stout
and stern, and will not one inch give place to any creature. Charity giveth
place, for it ‘beareth all things, believeth all things, hopeth all things,
endureth all things’ (1 Corinthians 13:7), but faith giveth no place, yea it
can suffer nothing, according to this ancient verse: Non patitur ludum fama,
fides, oculus; that is, Man’s good name, his faith, and his eye, will not be
dallied withal. Wherefore, a Christian, as touching his faith, can never be too
proud nor too stout, neither must he relent or give place, no, not the breadth
of one hair: for faith maketh a man here like unto God (2 Peter 1:4): but God
suffereth nothing, he giveth place to none, for he is immutable; so is faith
immutable, and therefore may suffer nothing, give place to no man. But as
touching charity, let a Christian man yield and suffer all things, for therein
he is but a man.
But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter (for he that was mighty by Peter in the apostleship of the circumcision, was also mighty by me towards the gentiles), &c.
With these words Paul mightily
confuteth the false apostles, for here he challengeth to himself the same
authority which the false apostles attributed to the true Apostles; and he
useth here a figure which is called an inversion, returning their argument
against themselves. The false apostles, saith he, do allege against me the
authority of the great Apostles, to maintain their cause; but I, contrariwise,
do allege the same against them for my defense, for the Apostles are on my
side. Wherefore, O my Galatians, believe not these counterfeit apostles, which
brag so much of the authority of the Apostles against me. For the Apostles,
when they saw the Gospel of the uncircumcision to be committed to me, and knew
of the grace that to me was given, gave to me and Barnabas the right hand of
fellowship, approving my. ministry and giving thanks unto God for the gifts
which I had received. Thus he returneth the argument of the false apostles upon
themselves. And in these words there is an ardent vehemency, and more contained
in matter, than in words is able to be expressed. Wherefore also it cometh to
pass that Paul, forgetting the grammar, hath confounded the construction.
Now
when he saith: ‘which were reputed to be pillars,’ this was no empty shew, but
they were in very truth held to be pillars. For the Apostles were reverenced
and honored throughout the whole Church, and with them was the authority to
approve and publish the doctrine of the truth, and to condemn the contrary.
This is a very notable text, wherein Paul saith that the Gospel of the
uncircumcision was committed unto him, and of the circumcision unto Peter, when
notwithstanding, Paul almost everywhere preached to the Jews in their
synagogues, and Peter likewise to the Gentiles. There are examples and
testimonies of both in the Acts. Peter converted the Centurion with his family,
which was a Gentile (Acts 10:1 ff.). He wrote also to the Gentiles, as his
first Epistle testifieth. Paul, preaching Christ among the Gentiles, entereth
notwithstanding into the synagogues of the Jews, and there preacheth the Gospel
(Acts
Paul
hath respect unto this, that the other Apostles remained specially
in
But
Paul, as it is written in the Acts (13:2), by a singular vocation was chosen to
be the Apostle of the Gentiles, and being sent out of
But
because he was a debtor unto all, and became all things unto all men, therefore
occasion being offered, he went into the synagogues of the Jews, where not only
the Jews, but also the Gentiles, heard him preaching Christ.
Otherwhiles,
he preached publicly in the market-place, in houses, and by the rivers’ sides.
He was specially then the Apostle of the Gentiles, as Peter was of the Jews;
who, notwithstanding, preached Christ to the Gentiles also when occasion was
offered.
And
here he calleth uncircumcision the Gentiles, and circumcision the Jews, by a
figure named synecdoche, which under a part comprehendeth the whole; which
figure is commonly used m the Scripture: the Gospel then of the uncircumcision,
is that which was appointed to be sent unto the Gentiles. This Gospel, saith
he, was committed unto him, as the Gospel of the circumcision was unto Peter;
for as Peter preached the Gospel among the Jews, so did he among the Gentiles.
Here it is to be noted, that the Hebrews take the genitive construction
variously, now actively, now passively ; which oftentimes obscureth the sense.
Examples are to be found everywhere in Paul and in the whole Scripture; as for
example this phrase, ‘the glory of God,’ which is not a little obscure, since
it can be interpreted both actively and passively.
Actively,
the glory of God is that glory which God hath in himself; passively, it is that
wherewith we glory in God. Likewise fides Christi, or ‘the faith of Christ,’
etc. We for the most part interpret such phrases passively, thus: the faith of
Christ is that wherewith Christ is believed. In like manner, ‘the Gospel of
God’ is taken actively, as that which God alone giveth and sendeth into the
world, but ‘the Gospel of the circumcision and of the uncircumcision’ is taken
passively, as that which is sent to the Gentiles and the Jews and is received
of them. Now Paul meaneth nothing else but that the Gospel of the
uncircumcision, that is to say, the Gospel which was to be sent to the
Gentiles, had been committed unto him, like as the Gospel of the circumcision
had been committed unto Peter.
This
he often repeateth, that Peter, James, and John, which seemed to be the pillars
of the church, taught him nothing, nor committed unto him the office of
preaching the Gospel, as having authority and rule over him.
But
they themselves, saith he, did see that the Gospel was committed unto me, but
not by Peter; for as I did not receive or learn the Gospel of man, so did I
receive no commandment by man to preach the same, but both the knowledge and
the commandment to preach it among the Gentiles, I received immediately from
Christ; like as the charge was given of God unto Peter to preach the same among
the Jews.
This
place witnesseth very plainly that the Apostles had like calling, like charge,
and all one Gospel. Peter preached no other Gospel than the rest of the
Apostles did, neither did he appoint to others their charge and office; but
there was an equality among them all, for they were all taught and called of
God, that is, both their vocation and charge was wholly and immediately from
God. There was none, therefore, greater than other, none that had any
prerogative above other. And therefore, when the Pope vaunteth that Peter was
the chief of the Apostles, that thereby he might confirm and establish his
primacy, it is an impudent lie.
For he that was mighty by Peter etc.
This is a confutation of another
argument of the false apostles. Why do the false apostles boast, saith he, that
the Gospel of Peter was mighty, that he converted many, that he wrought many and
great miracles, raised up the dead, and with his shadow healed the sick? (Acts
To
conclude, Paul will be counted in no point inferior to the rest of the
Apostles; and herein he glorieth with a godly and a holy pride. Necessity
constrained him stoutly to withstand Peter, and the burning zeal he had for the
glory of God moved him so to do. Certain profane spirits, as Julian and
Porphyrius, not considering this, thought it to be but a carnal pride that
caused Paul thus to do; such as at this day we see in the Pope and his bishops.
But Paul had not here his own business in hand, but a matter of faith. Now, as
concerning faith we ought to be invincible, and more hard, if it might be, than
the adamant stone; but as touching charity, we ought to be soft, and more
flexible than the reed or leaf that is shaken with the wind, and ready to yield
to every thing. Therefore the controversy was not here touching the glory of
Paul, but the glory of God, the Word of God, the true worship of God, true
religion, and the righteousness of faith, to the end that these things might
still remain pure and uncorrupt.
And when they knew of the grace that was given unto me, James and cephas and John (which were counted to be pillars) gave to me and to barnabas the right hands of fellowship, that we should preach unto the gentiles, and they unto the circumcision
That is to say, when they heard that
I had received my calling and charge from God, to preach the Gospel among the
Gentiles, and that God had wrought so many miracles by me; moreover, that so great
a number of the Gentiles were come to the knowledge of Christ through my
ministry, and that the Gentiles had received the Holy Ghost, without the law
and circumcision, by the only hearing of faith; they glorified God for this
grace which was given unto me.
He
calleth grace here, whatsoever he had received of God: to wit, that of a
persecutor and waster of the Church he was made an Apostle, was taught by Jesus
Christ, and enriched with spiritual gifts. And here withal he sheweth, that
Peter gave testimony unto him that he was a true Apostle, sent and taught not
by himself, nor by the other Apostles, but by God alone; and so he not only
humbly acknowledged the ministry and authority of Paul, and the gifts of the
Spirit which were in him, as heavenly things, but also approved and confirmed
the same, and yet not as a superior and ruler, but as a brother and witness.
James and John did likewise the same. Wherefore he concludeth that they which
are esteemed for the chief pillars among the Apostles, are wholly with him, and
not against him.
As if they should have said: We, O
Paul, in preaching the Gospel, do agree with thee in all things; therefore in
doctrine we are companions, and have fellowship together therein; that is to say,
we have all one doctrine, for we preach one Gospel, one baptism, one Christ,
and one faith. Wherefore we can teach or enjoin thee nothing, since there is
one mutual consent betwixt us in all things. For we do not teach any other or
more excellent things than thou dost; but the same gift which we have, we see
to be in thee also, saving that to thee is committed the Gospel. of the
uncircumcision, as the Gospel of the circumcision is unto us. But we conclude
here, that neither uncircumcision nor circumcision ought to hinder our society
and fellowship, since it is but one Gospel which we both preach. This place
admonisheth us that there is but one and the same Gospel for both Gentiles and
Jews, monks and laymen, young and old, men and women, etc. There is no respect
of persons, but for all men the Word and doctrine is one and the same.
Whosoever heareth and believeth it, is saved, no matter whether he be
uncircumcised or circumcised.
Hitherto
Paul hath proved by manifest witness, not only from God, but also from man,
that is to say, the Apostles, that he had truly and faithfully preached the
Gospel. Therefore he sheweth that whatsoever the false apostles said to
diminish his authority, is but feigned and forged matter, and that the
testimony of the Apostles maketh for him, and not for the false apostles. But
for that he is alone and without witness, therefore he addeth an oath, and
calleth God to record that the things which he hath spoken are true.
Warning only that we should remember. The poor, which thing also I was diligent to do.
After the preaching of the Gospel,
the office and charge of a true and faithful pastor is, to be mindful of the
poor. For where the Church is, there must needs be poor; who for the most part
are the only true disciples of the Gospel, as Christ saith: ‘The poor have the
glad tidings of the Gospel preached unto them’ (Matthew 11:5) For the world and
the devil do persecute the Church, and bring many to poverty, who are
afterwards forsaken and despised of the world. Moreover, the world not only
offendeth herein, but also is careless for the preservation of the Gospel, true
religion, and the true service of God, there is none that will now take any
care for the maintenance of the ministers of the Church, and erecting of
schools; but for the erecting and establishing of false worship, superstition
and idolatry, no cost was spared, but every man was ready to give most
liberally and largely. And hereof came so many monasteries, so many cathedral
churches, so many bishoprics in the Pope’s church, where all impiety reigned,
With so great revenues provided for their sustentation; whereas now a whole
city thinketh much to support one or two poor ministers and preachers of the.
Gospel, which before, while the Pope and all impiety reigned, did sustain
sundry monasteries of monks, friars, nuns, and whole swarms of massing priests
etc. To be brief, true religion is ever in need, and Christ complaineth that he
is hungry, thirsty, harborless, naked, and sick (Matthew 25:35). Contrariwise,
false religion and impiety flourisheth and aboundeth With all worldly wealth
and prosperity.
Wherefore
a true and faithful pastor must have a care of the poor also: and this care
Paul here confesseth that he had.
And when Peter was come to Antiochia, I withstood him to his face: for he was to be blamed
Paul goeth on still in his
confutation, saying that he not only hath for his defense the testimony of
Peter and the other Apostles Which were at
Wherefore
we are not ashamed, for the defense of the truth, to be counted and called of
the hypocrites, proud and obstinate, and such as will be only wise, will hear
none, will give place to none. Here we must needs be obstinate and inflexible.
For the cause why we offend man, that is to say, tread down the majesty of the
person or of the world, is so great, that the sins which the world judgeth to
be most heinous, are counted singular virtues before God. In that we love our
parents, honor the magistrates, shew reverence to Peter and other ministers of
the Word, we do well. But here we have in hand the cause neither of Peter, nor
parents, nor magistrate, nor of the world, nor of any other creature, but of
God himself.
Here
if I give no place to my parents, to the magistrate, or an angel from heaven, I
do well. For what is the creature in respect of the Creator? Yea, what are all
creatures, being compared unto him? Even as one drop of water in respect of the
whole sea. Why then should I so highly esteem Peter, which is but a little
drop, and set God aside, which is the whole sea?
Let
the drop therefore give place to the sea, and let Peter give place unto God.
This I say to the end that ye should diligently weigh and consider the matter
whereof Paul intreateth: for he intreateth of the Word of God, which can never
be magnified enough. Augustine hath better weighed this matter than Jerome, who
hath respect unto the dignity and authority of Peter, and reasoneth thus: Peter
was the chief Apostle, therefore it was not meet that he should be reproved of
Paul; and if Paul reproved him, he did but dissemble therein. Thus unto Paul he
attributeth dissimulation, alleging that he feigned Peter to be reprovable to
the end that he might promote his own apostleship and defend his Gentiles: but
Peter he excuseth every way, and attributeth unto him the truth. This is a most
untoward inversion of the text, which plainly declareth that Peter was
reprovable and had strayed from the truth; also that other Jews had dissembled
with him, so that even Barnabas was led astray by them into that dissimulation.
These plain words Jerome seeth not, for he sticketh only to this: Peter was an
Apostle, therefore he was unreprovable and could not sin. To this sentence
Augustine answereth, saying: It is not to be borne that there should be
dissimulation in Paul, seeing he confirmeth with an oath that he speaketh the
truth.
Wherefore
Jerome and Erasmus do injury to Paul, when they interpret these words: ‘to his
face’ to mean: ‘on the face of it,’ that is, not from the heart, but in outward
shew only; alleging that Paul resisted Peter, not sincerely, but with a
necessary dissimulation, lest the Gentiles should be offended if he altogether
kept silence. But ‘to his face’ signifieth ‘in his sight’; for he resisted
Peter openly and not in a corner, Peter himself being present and the whole
church standing by.
And
where he saith ‘to his face,’ this clause maketh specially against the venomous
vipers and apostles of Satan, which slander those that are absent, and in their
presence dare not once open their mouth; as the false apostles did, whom also
here he toucheth by the way, which durst not speak evil of him in his presence,
but in his absence slandered him most spitefully. So did not I (saith he) speak
evil of Peter, but frankly and openly I withstood him, not of any colorable
pretense, ambition, or other carnal affection, or disease of the mind, but
because he was to be blamed and sharply removed.
Here
let other men debate whether an Apostle may sin or no: this say I, that we
ought not to make Peter’s fault less than it was indeed. The prophets
themselves have sometimes erred and been deceived. Nathan of his own spirit
said unto David, that he should build the house of the Lord (2 Samuel 7:3). But
this prophecy was by and by after corrected by a revelation from God, that it
should not be David, because he was a man of war and had shed much blood, but
his son Solomon, that should build up the house of the Lord. So did the
Apostles err also: for they imagined that the
Luke
witnesseth that there was such great dissension between Paul and Barnabas
(which were put apart together for the ministry of the Gospel among the
Gentiles, and had traveled through many regions and preached unto them the
Gospel) that the one departed from the other. Here we must needs say, that
there was a fault either in Paul or Barnabas. And doubtless it could not be,
but that the discord was exceeding great which separated these two, being
joined together in such a holy fellowship, as the text witnesseth. Such
examples are written for our consolation. For it is a great comfort unto us,
when we hear that even the saints, which have the Spirit of God, do sin. Which
comfort they would take from us which say that the saints cannot sin.
Samson,
David, and many other excellent men, full of the Holy Ghost, fell into great
sins; Job and Jeremiah curse the day of their nativity (Job 3:3 ff.; Jeremiah
20:14); Elijah and Jonah are weary of their life, and desire death (1 Kings
19:4; Jonah 4:8). Such errors and offenses of the saints, the Scripture setteth
forth to the comfort of those that are afflicted and oppressed with
desperation, and to the terror of the proud. No man hath so grievously fallen
at any time, but he may rise again. And on the other side, no man taketh so
fast footing, but he may fall. If Peter fell, I may likewise fall. If he rose
again, I may also rise again. And such examples as these are, the weakhearted,
and tender consciences ought to make much of, that they may the better
understand what they pray for when they say: ‘Forgive us our trespasses,’ and:
‘I believe the forgiveness of sins.’ We have the self-same spirit of grace and
prayer which the Apostles and all the saints had, neither had they any
prerogative above us.
We
have the same gifts which they had, the same Christ, Baptism, Word, forgiveness
of sins; all which they had no less need of than we have, and by the same are
sanctified and saved as we be. And this I say against the monstrous
commendations and praises wherewith the foolish sophisters and monks have
adorned the saints, and have said that the Church is in such wise holy as being
altogether without sin. indeed the Church is holy, as our faith confesseth : ‘I
believe a holy church,’ etc.; and yet notwithstanding it hath sin. Therefore
also it believeth the remission of sins, and prayeth :
‘Forgive us our debts’ (Matthew
For before that certain came from James, he did eat with the gentiles
The Gentiles which were converted to
the faith did eat meats forbidden by the law, and Peter being conversant with
the Gentiles which were converted, did eat with them, and drunk wine also which
was forbidden, knowing that herein he did well, and therefore boldly
transgressed the law with the Gentiles. Paul confesseth that he also did the
like, when he saith, that he became as a Jew to the Jews, and to them that were
without law, as though he were without law: that is to say, with the Gentiles
he did eat and drink like a Gentile, and kept no law at all; with the Jews,
according to the law, he abstained from all things forbidden in the law; for he
labored to serve and please all men, that he might gain all (1 Corinthians
Wherefore
Peter in eating and drinking with the Gentiles stoned not, but did well, and
knew that it was lawful for him so to do. For he shewed by this transgression
that the law was not necessary to righteousness, and also delivered the
Gentiles from the observation of the law. For if it were lawful for Peter in
one thing to break, the law, it was lawful for him to break it in all things.
And Paul doth not here reprove Peter for his transgression, but for his
dissimulation, as followeth.
But when they were come, he withdrew and separated himself, fearing them which were of the circumcision
Here then ye see Peter’s offense, as
Paul plainly setteth it forth. Paul accuseth him not of malice or ignorance,
but of dissimulation and infirmity, in that he abstained from meats forbidden
in the law, fearing lest the Jews which came from James should be offended
thereby, and had more respect to the Jews than to the Gentiles. Hereby he gave
occasion, as much as in him was, to overthrow Christian liberty and the truth
of the Gospel. For in that he did withdraw and utterly separate himself,
abstaining from meats forbidden in the law (which notwithstanding he had eaten
of before), he ministered a scruple of conscience to the faithful, thus to
gather upon his example: Peter abstaineth from meats forbidden in the law;
therefore he that eateth meats forbidden in the law, sinneth and transgresseth
the law; but he that abstaineth is righteous and keepeth the law, for else
would not Peter have withdrawn himself; but because he hath done so, and of
purpose refuseth those meats which before he did eat, it is a sure argument
that such as eat against the law do sin, and such as abstain from meats which
the law forbiddeth, do keep the law, and are justified thereby.
Here
note (as Jerome doth not), that the end of this act of Peter is reproved of
Paul, and not the act itself; for the act in itself was not evil. To eat and drink,
or not to eat or drink, is nothing; but the end, that is’ ‘if thou eat, thou
sinnest; if thou abstain, thou art righteous,’ is evil. So circumcision of
itself is good, but this end is evil: ‘if thou be not circumcised after the law
of Moses, thou canst not be saved.’ Also to eat meats prohibited in the law, is
not evil but this shrinking and dissimulation of Peter is evil. For it might be
said: Peter abstaineth from meats forbidden in the law; wherefore if thou dost
not likewise abstain, thou canst not be saved. This Paul might in no wise
dissemble; for the truth of the Gospel was here in danger. To the end therefore
that this truth might continue sound and uncorrupt, he resisted Peter to his
face.
And
here we must make a distinction. For meats may be refused two manner of ways.
First, for Christian charity’s sake. And herein there is no danger: for to bear
with the infirmity of my brother, is good. So Paul himself both bid and taught.
Secondly, by abstaining from them to obtain righteousness and salvation, and
for not abstaining, to sin and to be damned. Here accursed be charity with all
the service and works of charity whatsoever. For thus to refrain from meats, is
to deny Christ, to tread his blood under our feet, to blaspheme the Holy Ghost,
and to despise God and all holy things. Wherefore, if we must lose the one, let
us rather lose man our friend and brother, than God our Father. For if we lose
God our Father, man our friend and brother cannot continue.
Jerome,
not seeing this, understood neither this place nor the whole Epistle besides.
He thinketh this to be but a feigned reprehension of Paul, and therefore he
excuseth Peter’s fall, saying that it was done by ignorance. But Peter offended
not through ignorance, but through dissimulation, and thereby had established
the necessity of the law, had constrained both Gentiles and Jews to revolt from
the truth of the Gospel, had given them great occasion to forsake Christ, to
deny grace, to return to the Jewish religion, and to bear all the burdens of
the law, if Paul had not reproved him, and by that means revoked the Gentiles
and Jews which were offended through this example of Peter, to the liberty
which is in Christ Jesus, and to the truth of the Gospel. Wherefore if a man
would here set forth and amplify Peter’s offense, it should appear to be very
great, and yet was it not done by malice or ignorance, but by occasion and fear
only.
Thus
we see what ruins may come by one man’s fall and offense, if it be not well
seen to and corrected in time. Wherefore, we may not trifle with this article
of justification; neither is it without good cause that we do so often and so
diligently put you in mind thereof.
And
it is much to be marveled that Peter, being such an excellent Apostle, should
thus do: who before, in the Council of Jerusalem, stood in a manner alone in
defense of this article, and prevailed therein, namely, that righteousness
cometh by faith without the law. He that before did so constantly defend the
truth and liberty of the Gospel, now by his fall in abstaining from meats
forbidden in the law, is not only the cause of great offense, but also
offendeth against his own decree. ‘Wherefore let him which thinketh he
standeth, take heed lest he fall’ (1 Corinthians
No
man would think what danger there is in traditions and ceremonies: which
notwithstanding we cannot want. What is more necessary in the world than the
law and the works thereof? Yet there is great danger lest by the same, men be
brought to the denial of Christ. For of the law cometh oftentimes a trust and
affiance in works, and where that is, there can be no trust in Christ. Christ
therefore is soon denied and soon lost, as we may see in Peter; who knew this
article of justification better than we do, and yet how easily should he have
given occasion of such an horrible ruin, if Paul had not withstood him, that
all the Gentiles should thereby have fallen away from the preaching of Paul,
and by this means should have lost the Gospel and Christ himself? And this
should have been done under a holy pretense. For they might have said: Paul,
hitherto thou hast taught us that we must be justified by grace without the
law; thou seest now that Peter doth the contrary: for he abstaineth from meats
forbidden in the law, and hereby he teacheth us that we cannot be saved except
we receive circumcision and observe the law, etc.
And the other jews dissembled likewise with him insomuch that barnabas was brought into their dissimulation also
Here you may plainly see, that Paul
chargeth Peter with dissimulation. (Contrariwise,
And
this is a wonderful matter, that God preserved the Church, being yet but young,
and the Gospel itself, by one only person. Paul alone standeth to the truth;
for he had lost Barnabas his companion, and Peter was against him. So sometimes
one man is able to do more in a council than the whole council besides. Which
things the Papists themselves do witness. And for example they allege
Paphnutius, who withstood the whole council of
This
I say, to the end that we should diligently learn the article of justification,
and make a plain difference between the law and the Gospel, and that in this
matter we should do nothing by dissimulation, nor give place to any man, if we
will retain the truth of the Gospel, and faith sound and uncorrupt which, as I
have said, are soon hurt. Wherefore in this case, away with reason, that enemy
to faith, which in temptations of sin and death, leaneth not to the
righteousness of faith, or Christian righteousness (for thereof it is utterly
ignorant), but to her own righteousness, or at the least, to the righteousness
of the law. Now, as soon as the law and reason join together, faith 1oseth her
virginity; for nothing fighteth more strongly against faith than the law and
reason. And these two enemies cannot be conquered, but with great labor and
difficulty; which we must conquer notwithstanding, if we will be saved.
Wherefore,
when thy conscience is terrified with the law, and wrestleth with the judgment
of God, ask counsel neither of reason nor of the law, but rest only upon grace
and the word of consolation, and so stand herein, as if thou hadst never heard
anything of the law, ascending up into the darkness, where neither the law nor
reason do shine, but only the dim light of faith, which assureth us that we are
saved by Christ alone without any law.
Thus
the Gospel leadeth us beyond and above the light of the law and reason, into
the deep secrets of faith, where the law and reason have nothing to do.
Notwithstanding we must hearken also unto the law, but in place and time.
Moses, while he was in the mountain where he talked with God face to face, had
no law, made no law, ministered no law. But when he was come down from the
mountain, he was a law-giver, and governed the people by the law. So the
conscience must be free from the law, but the body must be obedient to the law.
Hereby
it appeareth that Paul reproved Peter for no light matter, but for the chiefest
article of all Christian doctrine, which by Peter’s dissimulation was in great
danger. For Barnabas and the other Jews dissembled together with him, which did
all offend, not through ignorance or malice, but for fear of the Jews; whereby
their hearts were so blinded, that they did not see their sin. And certainly it
is much to be marveled, that such excellent men as Peter, Barnabas, and other,
should so suddenly and so lightly fall, especially in that thing which they
knew to be well done, and had also before taught unto others. It is a perilous
thing therefore (as Dr. Staupitius often admonished us), to trust to our own
strength, be we never as holy, never so well learned, and although we think
ourselves never so sure of that we know; for in that whereof we think ourselves
most sure, we may err and fall, and bring ourselves and others into great
danger. Let us therefore diligently, and with all humility, exercise ourselves
in the study of the holy Scriptures, and let us heartily pray that we never
lose the truth of the Gospel.
Thus
we see then, that we are nothing with all our gifts, be they never so great,
except God assist us. When he leaveth us to ourselves, our wisdom and knowledge
is nothing. Except he sustain us continually, not even the highest learning,
no, not divinity her very self, availeth anything at all.
For
in the hour of temptation it may suddenly come to pass, that by the subtilty of
the devil, all the comfortable places of the Scripture shall be taken out of
our sight, and such places only as contain threatenings, shall be set before
our eyes, which shall oppress us and utterly confound us. Let us learn
therefore, that if God withdraw his hand, we may soon be overthrown; and let no
man glory of his own righteousness, wisdom, and other gifts, but let him humble
himself and pray with the Apostles, ‘Lord, increase our faith! (Luke 17:5).
But when I saw that they went not the right way to the truth of the gospel
This is a wonderful example of such
excellent men and pillars of the churches. There is none but Paul that hath his
eyes open, and seeth the offense of Peter, of Barnabas and the other Jews which
dissembled with Peter. On the other side, they do not see their own offense;
nay, they rather think that they do well in bearing charitably with the
infirmity of the weak Jews. Wherefore it was very necessary that Paul should
reprove their offense, and not dissemble it, and therefore he accuseth Peter,
Barnabas and other, that they went not the right way to the truth of the
Gospel; that is to say, they swerved from the truth of the Gospel. It is a
great matter that Peter should be accused of Paul as one that was fallen from
the truth of the Gospel. He could not be more grievously reprehended. Yet he
suffered it patiently; and no doubt but he gladly acknowledged his offense.
I
said before, that many have the Gospel, but not the truth of the Gospel.
So
Paul saith here, that Peter, Barnabas, and other of the Jews, went not the
right way to the truth of the Gospel: that is to say, they had the Gospel, but
they walked not uprightly according to the Gospel. For albeit they preached the
Gospel, yet through their dissimulation (which could not stand with the truth
of the Gospel) they established the law: but the establishing of the law is the
abolishing of the Gospel.
Whoso
then can rightly judge between the law and the Gospel, let him thank God, and
know that he is a right divine. In the time of temptation I confess that I
myself do not know how to do it as I ought. Now the way to discern the one from
the other, is to place the Gospel in heaven, and the law on the earth; to call
the righteousness of the Gospel heavenly and divine, and the righteousness of
the law earthly and human, and to put as great difference between the
righteousness of the Gospel and of the law, as God hath made between heaven and
earth, between light and darkness, between day and night. Let the one be as the
light and the day; and the other as the darkness and the night. And would to
God we could further separate the one from the other. Wherefore, if the
question be concerning the matter of faith or conscience, let us utterly
exclude the law, and leave it on the earth; but, if we have to do with works,
then let us light the lantern of works and of the righteousness of the law. So
let the sun and the inestimable light of the Gospel and grace shine in the day,
and the lantern of the law in the night. Wherefore, if thy conscience be
terrified with the sense and feeling of sin, think thus with thyself: Thou art
now remaining upon earth; there let the ass labor and travail; there let him
serve and carry the burden that is laid upon him; that is to say, let the body
with his members be subject to the law. But when thou mounted up into heaven,
then leave the ass with his burden on the earth; for the conscience hath
nothing to do with the law or works, or with the earthly righteousness. So doth
the ass remain in the valley, but the conscience ascendeth with Isaac into the
mountain, knowing nothing at all of the law or the works thereof, but only
looking to the remission of sins and pure righteousness offered and freely
given unto us in Christ.
Contrariwise
in civil policy, obedience to the law must be severely required. There nothing
must be known as concerning the Gospel, conscience, grace, remission of sins,
heavenly righteousness, or Christ himself, but Moses only with the law and the
works thereof. If we mark well this distinction, neither the one nor the other
shall pass his bounds, but the law shall abide without heaven; that is, without
the heart and conscience: and contrariwise, the liberty of the Gospel shall
abide without the earth; that is to say, without the body and members thereof.
Now therefore, as soon as the law and sin come into heaven (that is, into the
conscience), let them by and by be cast out. For the conscience, being feared
with the terror of the wrath and judgment of God, ought to know nothing of the
law and sin, but of Christ only. And on the other side, when grace and liberty
come into the earth (that is, into the body), then say:
Thou
oughtest not to dwell in the dregs and dunghill of this corporal life, but thou
belongest unto heaven, etc.
This
distinction of the law and the Gospel, Peter confounded through his
dissimulation, and thereby persuaded the believing Jews, that they must be
justified by the Gospel and the law together. This might not Paul suffer, and
therefore he reproved Peter; not to put him to any reproach, but to the end
that he might again establish a plain difference between these two; namely,
that the Gospel justifieth in heaven, and the law on earth. But the Pope hath
not only mixed the law with the Gospel, but also of the Gospel hath made mere
laws, yea and such as are ceremonial only. He hath also confounded and mixed
political and ecclesiastical matters together; which is a devilish and hellish
confusion.
This
place, touching the difference between the law and the Gospel, is very
necessary to be known, for it containeth the sum of all Christian doctrine.
Wherefore
let all that would love and fear God, diligently learn to discern the one from
the other, not only in words, but in deed and in practice; that is to say, in
heart and conscience. For as touching the words, the distinction is easy: but
in time of temptation thou shalt find the Gospel but as a stranger and a rare
guest in thy conscience; but the law, contrariwise, thou shalt find a familiar
and a continual dweller within thee; for reason hath the knowledge of the law
naturally. Wherefore when thy conscience is terrified with sin,. which the law
revealeth and increaseth, then say thou:
There
is a time to die and a time to live; there is a time to hear the law, and a
time to despise the law; there is a time to hear the Gospel, and there is a
time to be ignorant of the Gospel. Let the law now depart, and let the Gospel
come; for there is now no time to hear the law, but the Gospel. But thou hast
done no good: nay, thou hast done wickedly, and hast grievously sinned. I
grant; notwithstanding I have the remission of sins through Christ, for whose
sake all my sins are forgiven me. But out of the conflict of conscience, when
external duties must be done, then, whether thou be a minister of the Word, a
magistrate, a husband, a teacher, a scholar, etc., there is no time to hearken
to the Gospel, but thou must hear the law and follow thy vocation.
I said unto Peter openly: if thou, being a jew livest as the gentiles and not as the jews, why constrainest thou the gentiles to do like the jews?
That is to wit, thou art a Jew, and
therefore thou art bound to live like a Jew; that is, to abstain from meats forbidden
in the law. Notwithstanding thou livest like a Gentile; that is to say, thou
freely doest contrary to the law, and transgressest the law. For, as a Gentile
which is free from the law, thou eatest common and unclean meats, and therein
thou doest well. But in that thou, being afraid at the presence of the brethren
converted from the Jewish religion, abstainest from meats forbidden in the law,
and keepest the law, thou compellest the Gentiles to do as the Jews; that is,
thou constrainest them of necessity to observe the law. For in that thou
abstainest from profane meats, thou givest occasion to the Gentiles thus to
think Peter abstaineth from those meats which the Gentiles use to eat, which
also he himself before did eat; therefore we ought likewise to avoid the same,
and to live after the manner of the Jews; otherwise we cannot be justified or
saved. We see then that Paul reproveth not ignorance in Peter (for he knew that
he might freely eat with the Gentiles all manner of meats), but dissimulation, whereby
he compelleth the Gentiles to live like the Jews.
Here
I say again, that to live as the Jew, is not evil of itself; for it is a thing
indifferent, either to eat swine’s flesh, or any other meats. But so to play
the Jew, that for conscience sake thou abstainest from certain meats, this is
to deny Christ, and to overthrow the Gospel. Therefore when Paul saw that
Peter’s act tended to this end, he withstood him, and said: Thou knowest that
the keeping of the law is not necessary to righteousness, but that we are
justified only through faith in Christ, and therefore thou keepest not the law,
but transgressest the law, and eatest all manner of meats.
Notwithstanding,
by thy example thou constrainest the Gentiles to forsake Christ and to return
to the law. For thou givest them occasion thus to think: Faith only is not
sufficient to righteousness, but the law and works are also required; and this
Peter teacheth us by his example: therefore the observation of the law must
needs be joined with faith in Christ, if we will be justified. Wherefore, Peter
by his example is not only prejudicial to the purity of doctrine, but also to
the truth of faith and Christian righteousness.
For
the Gentiles received this thereof, that the keeping of the law was necessary
to righteousness; which error in case it be admitted, then doth Christ profit
us nothing at all.
Hereby
it plainly appeareth to what end this discord between Paul and Peter tendeth.
Paul doth nothing by dissimulation, but dealeth sincerely, and goeth plainly to
work; but Peter dissembleth, as the text plainly saith, and his dissimulation
Paul reproveth. Wherefore, in Paul there is no dissimulation, but pure and
Christian severity and holy pride, which had been a fault if Peter had
committed but some light sin, and had not sinned against the principal article
of Christian doctrine. But because the truth of the Gospel suffereth by the
fault of Peter, Paul neither will nor can leave off his defense of it; and to
the end that it may be kept sound and uncorrupt, he hath no care of Peter, and
Barnabas and all the rest are nothing to him.
Wherefore
Porphyrius and Julian do wrong unto Paul, when they allege that he of mere
arrogance did reprehend Peter. Nay, even reason itself, if it do but perceive
the end of the matter which Paul hath in hand, is forced to confess that it is
better that Peter should be set aside, than that the majesty of God should give
place and faith be put in danger. For that is the issue which is here in
debate: either Peter must be severely rebuked, or Christ removed utterly away.
Here it is better that Peter should perish and depart into hell, if need be,
than that Christ should be lost. To this sentence ought Porphyrius and all
other to assent; and no man can deny but that Paul in this case did well and
godly. If it had been a disputation about some indifferent matter (as in
comparison of it, that discord between Paul and Barnabas, Acts
Therefore
the whole force lieth in this clause: ‘Thou compellest the Gentiles to do as
the Jews,’ that is to say, thou compellest them to fall from grace and faith to
the law and works, and to deny Christ, as though he had sinned and died in
vain, etc. This word: ‘Thou compellest,’ containeth all those perils and sins,
which Paul urgeth and amplifieth throughout all this Epistle. For if that
compulsion or necessity be admitted, then is faith abolished; and where faith
perisheth, all the promises of God are made void, all the gifts of the Holy
Ghost trodden under foot, and all men must of necessity simply perish and be
damned.
Many
properties of this kind doth Paul attribute to the righteousness of the law
throughout this whole Epistle.
Since
then it is so dangerous a thing to have to do with the law, and that this fall
was so sudden and so great, as it had been from heaven above even down into
hell, let every Christian diligently learn to discern between the law and the
Gospel. Let him suffer the law to rule over the body and the members thereof,
but not over the conscience. For that queen and spouse may not be defiled with
the law, but must be kept without spot for her only husband Christ, as Paul
saith (2 Corinthians 11:2): ‘I have espoused you to one husband, etc.’ Let the
conscience have her bride-chamber, not in the low valley, but in the high
mountain: m the which let Christ lie and there rule and reign, who doth not
terrify and afflict sinners, but comforteth them, pardoneth their sins, and
sayeth them Wherefore let the afflicted conscience think upon nothing, know
nothing, set nothing against the judgment of God, but the word of Christ, which
is the word of grace, of remission of sins, of salvation and everlasting life.
But this to perform indeed, is a hard matter For man’s reason and nature cannot
steadfastly cleave unto Christ, but oftentimes it is carried away with the
cogitations of the law and sin, and so always seeketh to be at liberty after
the flesh, but according to conscience a servant and slave.
We which are jews by nature, and not sinners of the gentiles
That is to say, we are born unto the
righteousness of the law, to Moses, and to circumcision, and even in our birth
we bring the law with us. We have the righteousness of the law not by choice,
as the Gentiles, but by nature, as Paul before saith of himself in the first
chapter: ‘being zealous of the traditions of the fathers etc. Wherefore, if we
be compared with the Gentiles, we are no sinners; we are not without the law
and without works, like unto the Gentiles: but we are Jews born, we are born
righteous, and brought up in righteousness. Our righteousness beginneth even
with our birth; for the Jewish religion is natural unto us. For
God commanded Abraham to circumcise every man-child the eighth day (Genesis
Notwithstanding,
although we have this prerogative, that we are righteous by nature, born to the
law and the works thereof, and are not sinners as the Gentiles, yet are we not
therefore righteous before God. Even though thou shewest me there, re a man
most excellent, that is a Jew by birth, and from his birth hath kept the law
most perfectly, yet is he not therefore righteous before God. We are indeed
circumcised, but we are not justified thereby. For circumcision is a ‘seal of
righteousness’ (Romans
Hereby
it is evident, that Paul speaketh not here of ceremonies, saying that after the
revelation of Christ they are deadly, as Origen and Jerome do affirm, but of a
far weightier matter, namely, of the nativity of the Jews, whom he denieth to
be righteous although they be born holy, be circumcised, keep the law, have the
adoption, the glory, the covenants, the fathers, the true worship, God, Christ,
the promises, live in them and glory in the same – as they say: ‘We are the
seed of Abraham,’ and: ‘We have one father, which is God’ (John
Knowing that a man is not justified by the works of the laws but by the faith of Jesus Christ
This word, ‘the work of the law,’
reacheth far and comprehendeth much. This I say because of the secure and idle
sophisters and monks, which do obscure such words in Paul, yea they obscure and
corrupt his whole argument concerning justification, with their foolish and
wicked glosses which even they themselves do not understand. Take thou the work
of the law therefore generally for that which is contrary to grace. Whatsoever
is not grace, is the law, whether it be judicial, ceremonial, or the Ten
Commandments. Wherefore if thou couldest do the work of the law according to
this commandment: ‘Thou shalt love the Lord thy God with all thy heart,’ etc.
(not to say here that no man yet ever did or could do so), yet thou shouldest
not be justified before God; for a man is not justified by the works of the
law. But hereof we will speak more largely hereafter.
The
work of the law then, according to Paul, signifieth the work of the whole law,
whether it be judicial, ceremonial, or moral, Now, if the work of the moral law
do not justify, much less doth circumcision justify, which is a work of the
ceremonial law. Wherefore, when Paul saith (as he oftentimes doth) that a man
is not justified by the law, or by the works of the law (which are both one) he
speaketh generally of the whole law, setting the righteousness of faith against
the righteousness of the whole law, or all that can be done, whether by divine
power or by man’s own strength, according to the law. For by the righteousness
of the law, saith he, a man is not pronounced righteous before God but the
righteousness of faith God imputeth freely through grace, for Christ’s sake.
The
law, no doubt, is holy, righteous and good, and consequently the works of the
law are holy, righteous and good: yet notwithstanding a man is not justified
thereby before God. We must therefore reject the opinion of Jerome and others,
which dream that Paul here speaketh not of the works of the moral law, but of
the ceremonial law, although they are forced to admit that the ceremonial law
also was good and holy. For assuredly circumcision and other laws concerning
the rites of the
Paul
therefore speaketh not of a part of the law only (which also is good and holy),
but of the whole law, saying that a work done according to the whole law
justifieth not. Neither speaketh he of sin against the law, or a work of the
flesh, but of the work of the law,’ that is, a work done according to the law.
Therefore, to do no murder, not to commit adultery, etc., whether it be done
according to nature, or the strength of man, or free-will, or according to the
gift and power of God, yet it justifieth not.
Now
the works of the law may be done either before justification or after.
Before
justification, many good men even amongst the pagans, as Xenophon, Aristides,
Fabius, Cicero, Pomponius Atticus and others, performed the deeds of the law
and did notable works.
The
Divinity of the Popish Sophisters, commonly called the
Schoolmen. Wherefore the wicked and pernicious opinion of the Papists is
utterly to be condemned, which attribute the merit of grace and remission of
sins to the work wrought. For they say that a good work before grace, is able
to obtain grace of congruence [which they call meritum de congruo because it is
meet that God should reward such a work]. But when grace is obtained, the work
following deserveth everlasting life of due debt and worthiness which they call
meritum de condigno ]. As for example if a man being in deadly sin, without
grace, do a good work of his own good natural inclination – that is, if he say
or hear a mass, or give alms and such like – this man of congruence deserveth
grace. When he hath thus obtained grace, he doth now a work which of worthiness
deserveth everlasting life.
For
the first, God is no debtor; but because he is just and good, it behooveth him
to approve such a good work, though it be done in deadly sin, and to give grace
for such a service. But when grace is obtained, God is become a debtor, and is
constrained of right and duty to give eternal life.
For
now it is not only a work of free will, done according to the substance, but
also done in grace which maketh a man acceptable unto God, that is to say, an
charity. This is the divinity of the Antichristian kingdom; which here I
recite, to the end that the disputation of Paul may be the better understood
(for two contrary things being set together, may be the better known); and
moreover, that all men may see how far from the truth these blind guides and
leaders of the blind (Matthew 23:18) have wandered, and how by this wicked and
blasphemous doctrine they have not only darkened the Gospel, but have taken it
clean away, and buried Christ utterly. For if I being in deadly sin, can do any
little work which is not only acceptable in God’s sight of itself, and
according to the substance, but also is able to deserve grace of congruence,
and when I have received grace, I may do works according to grace, that is to
say, according to charity, and get of right and duty eternal life; what need
have I now of the grace of God, forgiveness of sins, of the promise, and of the
death and victory of Christ?
Christ
is now to me unprofitable, and his benefit of none effect; for I have free will
and power to do good works, whereby I deserve grace of congruence, and
afterwards by the worthiness of my work, eternal life.
Such
monstrous and horrible blasphemies should have been set forth to the Turks and
Jews, and not to the
For
if they had seen, but as it were through a cloud, what Paul calleth sin, and
what he calleth grace, they would never have compelled the people to believe
such abominations and execrable lies. By deadly sin they understood only the
external work committed against the law, as murder, adultery, theft, and such
like. They could not see that ignorance, hatred, and contempt of God in the
heart, ingratitude, murmuring against God, and resisting the will of God, are
also deadly sin, and that the flesh cannot think, speak, or do, anything but
that which is devilish and altogether against God. If they had seen these
mischiefs fast rooted m the nature of man, they would never have devised such
impudent and execrable dreams touching the desert of congruence and worthiness.
Wherefore
we must properly and plainly define what a wicked man or deadly sinner is. He
is such a holy and bloody hypocrite as Paul was when he went to
Wherefore
with Paul, we utterly deny the merit of congruence and worthiness, and affirm
that these speculations are nothing else but mere deceits of Satan, which were never
done in deed, nor notified by any examples. For God never gave to any man grace
and everlasting life for the merit of congruence or worthiness. These
disputations therefore of the schoolmen touching the merit of congruence and
worthiness, are nothing else but vain toys and dreams of idle brains. Yet
hereupon is the whole Papacy grounded. For there is no religious person, but he
hath this imagination I am able by the observation of my holy order to deserve
grace of congruence, and by the works which I do after that I have received
this grace, I am able to heap up such treasure of merit, as shall not only be
sufficient for me to obtain eternal life, but also. too give or sell unto
others.
Thus
have all the religious orders taught, and thus have they lived. And to defend
this horrible blasphemy against Christ, the Papists do at this day attempt
against us what they can; and there is not one of them all, but the more holy
hypocrite and meritmonger he is, the most cruel and deadly enemy he is to the
Gospel of Christ.
THE TRUE WAY
Now, the true way to Christianity is
this, that a man do first acknowledge himself by the law, to be a sinner, and
that it is impossible for him to do any good work. For the law saith: Thou art
an evil tree, and therefore all that thou thinkest, speakest, or doest, is
against God. Thou canst not therefore deserve grace by thy works which if thou
go about to do, thou doublest thy offense; for since thou art an evil tree,
thou canst not but bring forth evil fruits, that is to say, sins. ‘For
whatsoever is not of faith, is sin’ (Romans
When
a man is thus taught and instructed by the law, then is he terrified and
humbled, then he seeth indeed the greatness of his sin, and cannot find in
himself one spark of the love of God: therefore he justifieth God in his Word,
and confesseth that he is guilty of death and eternal damnation. The first part
then of Christianity is the preaching of repentance, and the knowledge of
ourselves.
The
second part is: if thou wilt be saved, thou mayest not seek salvation by works;
for God hath sent his only begotten Son into the world, that we might live
through him. He was crucified and died for thee, and bare thy sins in his own
body. Here is no congruence or work done before grace, but wrath, sin, terror
and death. Wherefore the law doth nothing else but utter sin, terrify and
humble, and by this means prepareth us to justification, and driveth us to
Christ. For God hath revealed unto us by his Word, that he will be unto us a
merciful father, and without our deserts (seeing we can deserve nothing) will
freely give unto us remission of sins, righteousness and life everlasting, for
Christ his Son’s sake. For God giveth his gifts freely unto all men, and that
is the praise and glory of his divinity. But the justiciaries and merit-mongers
will not receive grace and everlasting life of him freely, but will deserve the
same by their own works. For this cause they would utterly take from him the
glory of his divinity. To the end therefore that he may maintain and defend the
same, he is constrained to send his law before, which as a lightning and
thundering from heaven, may bruise and break those hard rocks.
This
briefly is our doctrine as touching Christian righteousness, contrary to the
abominations and blasphemies of the schoolmen concerning the merit of
congruence and worthiness, or works before grace and after grace.
Which
monstrous dreams were devised by such as were never exercised with any
temptations, never had any true feeling of sin, or of the terror of death, and
therefore they know not what they say, or what they teach.
Moreover,
they can shew no example of any work done either before or after grace that
could justify before God. Wherefore they are nothing else but vain toys and
foolish fables, whereby the Papists deceive both themselves and other. For Paul
here plainly affirmeth, that no man is justified by the works of the law either
going before grace (whereof he speaketh in this place) or coming after grace.
You see then that Christian righteousness is not such an essential quality engrafted
in the nature of man, as the schoolmen do imagine, when they say:
THE DIVINITY OF THE SCHOOLMEN
When a man doth any good work, God
accepteth it, and for that work he poureth into him charity, which they call
charity infused. This charity, say they, is a quality remaining in the heart,
and this they call formal righteousness (which manner of speaking it is
expedient for you to know), and they can abide nothing less than to heart hat
this quality forming and adorning the soul, as whiteness doth the wall, should
not be counted righteousness. They can climb no higher than to this cogitation
of man’s reason, that man is righteous by his own formal righteousness, which
is grace making him acceptable unto God, that is to say, charity. So to this
quality cleaving unto the soul, that is to wit, charity (which is a work after
the law, for the law saith: ‘Thou shalt love the Lord thy God,’ etc.), they
attribute formal righteousness [that is to say, true Christian righteousness],
and they say that this righteousness is worthy of everlasting life, and he that
hath it is formally righteous; and moreover he is effectually or actually
righteous, because he now doth good works, whereunto everlasting life is due.
This is the opinion of the Popish schoolmen, yea, even of the best of them all.
Some
others there be which are not so good, as Scotus and Occam, which said, that
for the obtaining of the grace of God, this charity infused or given of God, is
not necessary; but that a man even by his own natural strength, may procure
this charity above all things. For so reasoneth Scotus If a man may love a
creature, a young man a maiden, a covetous man money, which are the less good,
he may also love God, which is the greater good. If he have a love of the
creature through his natural strength, much more hath he a love of the Creator.
With this argument were all the sophisters convicted, and none of them all was
able to refute it.
Notwithstanding
thus they reply:
The
Scripture compelleth us to confess (say they) that God, besides that natural
love and charity which is engrafted in us (wherewith alone he is not
contented), requireth also charity which he himself giveth. And hereby they
accuse God as a tyrant and a cruel exactor, who is not content that we keep and
fulfill his law, but above the law (which we ourselves are well able to
fulfill), requireth also that we should accomplish it with other circumstance
and furniture, as apparel to the same. As if a mistress should not be contented
that her cook had dressed her meat excellently well, but should chide her for
that she did not prepare the same, being decked with precious apparel, and
adorned with a crown of gold. Now what a mistress were this, who when her cook
had done all that she was bound to do, and also exactly performed the same,
would moreover require that she should wear such ornaments as she could not
have? Even so, what a one should God be, if he should require his law to be
fulfilled of us (which notwithstanding by our own natural strength we observe
and fulfill) with such furniture as we cannot have?
But
here lest they should seem to avouch contrary things, they make a distinction,
and say that the law is fulfilled two manner of ways: first according to the
substance of the deed, and secondly, according to the mind of the commander.
According to the substance of the deed, say they, we may fulfill all things
which the law commandeth, but not according to the mind of the commander, which
is, that God is not contented that thou hast done and fulfilled all things which
are commanded in the law (although he hath no more to require of thee), but he
further requireth, that thou shouldest fulfill the law in charity not that
charity which thou hast by nature, but that which is above nature and heavenly,
which he himself giveth. And what is this else but to make of God a tyrant and
a tormentor, which requireth that of us which we are not able to perform? And
it is in a manner as much as if they should say, that the fault is not in us if
we be damned, but in God, which with this circumstance requireth his law to be
accomplished of us.
These
things I do the more diligently repeat, that you may see how far they have
strayed from the true sense of the Scripture, which have said that by our own
natural strength we may love God above all things, or at least, by the work
wrought we may deserve grace and everlasting life. And because God is not
content that we fulfill the law according to the substance of the deed, but
will have us also to fulfill the same according to the mind of the commander,
therefore the Scripture further compelleth us to have a quality above nature
poured into us from above; and that is charity, which they call formal
righteousness, adorning and beautifying faith, being also the cause that faith
justifieth us. So faith is the body and the shell: charity the life, the
kernel, the form and furniture. These are the monstrous dreams of the
schoolmen.
But
we, in the stead of this charity do place faith, and whereas they say that
faith is the bare outline, and charity the lively colouring and filling up of
the same, we say contrariwise that faith Jesus Christ, who is the form which
adorneth and furnisheth faith, as the color adorneth and beautifieth the wall.
Christian faith therefore is not an idle quality or empty husk in the heart,
which may be in deadly sin until charity come and quicken it: but if it be true
faith, it is a sure trust and confidence of the heart, and a firm consent
whereby Christ is apprehended: so that Christ is the object of faith, yea
rather he is not the object, but, as it were, in the faith itself Christ is
present. Faith therefore is a certain obscure knowledge, or rather darkness
which seeth nothing, and yet Christ apprehended by faith sitteth in this
darkness like as God in Sinai and in the Temple sat in the midst of darkness
(Exodus 19:9,
Faith
therefore justifieth, because it apprehendeth and possesseth this treasure,
even Christ present. But the manner of this presence cannot be comprehended of
us, because it is in darkness, as I have said. Wherefore, where assured trust
and affiance of the heart is, there Christ is present, yea even in the cloud
and obscurity of faith. And this is the true formal righteousness, whereby a
man is justified, and not by charity, as the popish schoolmen do affirm.
To
conclude, like as the schoolmen say that charity furnisheth and adorneth faith,
so do we say that it is Christ which furnisheth and adorneth faith, or which is
the form and perfection of faith. Wherefore Christ apprehended by faith, and
dwelling in the heart, is the true Christian righteousness, for the which God
counteth us righteous and giveth us eternal life. Here is no work of the law,
no charity, but a far other manner of righteousness, and a certain new world
beyond and above the law. For Christ or faith is not the law nor the work of
the law. But concerning this matter, which the schoolmen neither taught nor
understood, we intend to speak more largely hereafter. Now it shall be enough
that we have shewed, that Paul speaketh not here of the ceremonial law only,
but of the whole law. I have plainly declared already, how great is the error
of the schooldivines, which have taught that a man thus obtaineth remission of
sins and justification, namely, if by works going before, which they call
merits of congruence, he deserve grace, which to them is a quality that
cleaveth to the will, being given by God over and above that love which we have
by our natural powers. When a man hath received this grace (say they), he is
formally righteous and truly a Christian. This, I say, is an ungodly and
pestilent opinion, for it maketh not a Christian, but a Turk, a Jew, an
Anabaptist, a fantastical head, etc. For what man is there that would not be
able by his own strength without grace to do a good work and in this way merit
grace, etc.? After this manner have these dreamers made of faith an empty
quality in the soul, which alone and without charity availeth nothing at all,
but when charity is added thereto, it is effective and justifieth. And the
works that do follow (say they) have power to merit eternal life of worthiness,
since God for the sake of the charity which he hath infused into man’s will,
doth accept the work following unto eternal life. For thus say they that God
accepteth a good work unto eternal life, but an evil work he non-accepteth unto
condemnation and eternal punishment. They have heard somewhat in a dream
concerning acceptation, and then they have attributed this relation unto works.
All these things are false and blasphemous against Christ. Howbeit not all
speak so well, but some, as we have said, have taught that we are able of our
own natural strength to love God above all things. It is profitable to know
these things, to the end that the argument of Paul may be made the more clear.
THE TRUE RULE OF CHRISTIANITY
Contrary to these vain trifles and
doting dreams (as we have also noted before) we teach faith, and give a true
rule of Christianity in this sort: first, that a man must be taught by the law
to know himself, that so he may learn to say with the prophet: ‘All have sinned
and have need of the glory of God’ (Romans 3:23); also, ‘There is not one
righteous, no not one: not one that understandeth, not one that seeketh after
God: all have gone astray’ (Romans
Here
now he beginneth to sigh, and saith in this wise: Who then can give succor? For
he being thus terrified with the law, utterly despaireth of his own strength:
he looketh about, and sigheth for the help of a mediator and Savior. Here then
cometh in good time the healthful word of the Gospel, and saith: ‘Son, thy sins
are forgiven thee’ (Matthew 9:2). Believe in Christ Jesus crucified for thy
sins, etc. If thou feel thy sins and the burden thereof, look not upon them in
thyself, but remember that they are translated and laid upon Christ, whose
stripes have made thee whole (Isaiah 53:5).
This
is the beginning of health and salvation. By this means we are delivered from
sin, justified and made inheritors of everlasting life; not for our own works
and deserts, but for our faith, whereby we lay hold upon Christ. Wherefore we
also do acknowledge a quality and a formal righteousness in the heart: not
charity (as the sophisters do) but faith; and yet so notwithstanding, that the
heart must behold and apprehend nothing but Christ the Savior. And here it is
necessary that you know the true definition of Christ. The schoolmen being
utterly ignorant hereof, have made Christ a judge and a tormentor, devising
this fond fancy concerning the merit of congruence and worthiness.
But
Christ, according to his true definition, is no lawgiver, but a forgiver of
sins and a Savior. This doth faith apprehend and undoubtedly believe, that he
hath wrought works and merits of congruence and worthiness abundantly. For he
might have satisfied for all the sins of the world by one only drop of his
blood; but now he hath shed it plentifully, and hath satisfied abundantly. ‘By
his own blood hath he entered into the holy place once for all, and obtained
eternal redemption’ (Hebrews
Here
is to be noted, that these three things, faith, Christ, acceptation, or
imputation, must be joined together. Faith taketh hold of Christ, and hath him
present, and holdeth him inclosed, as the ring doth the precious stone.
And
whosoever shall be found having this confidence in Christ apprehended in the
heart, him will God account for righteous. This is the mean, and this is the
merit whereby we attain the remission of sins and righteousness. Because thou
believest in me, saith the Lord, and thy faith layeth hold upon Christ, whom I
have freely given unto thee that he might be thy mediator and high priest,
therefore be thou justified and righteous.
Wherefore
God doth accept or account us as righteous, only for our faith in Christ.
And
this acceptation, or imputation, is very necessary: first, because we are not
yet perfectly righteous, but while we remain in this life, sin dwelleth still
in our flesh; and this remnant of sin God purgeth in us. Moreover, we are
sometimes left of the Holy Ghost, and fall into sins, as did Peter, David, and
other holy men. Notwithstanding we have always recourse to this article: that
our sins are covered, and that God will not lay them to our charge (Romans
iv.). Not that sin is not in us (as the sophisters have taught, saying, that we
must be always working well until we feel that there is no sin remaining in
us): yea, sin is indeed always in us, and the godly do feel it, but it is
covered, and is not imputed unto us of God for Christ’s sake; whom because we
do apprehend by faith, all our sins are now no sins.
But
where Christ and faith be not, there is no remission or covering of sins, but
mere imputation of sins and condemnation. Thus will God glorify his Son, and
will be glorified himself in us through him.
When
we have thus taught faith in Christ, then do we teach also good works. Because
thou hast laid hold upon Christ by faith, through whom thou art made righteous,
begin now to work well. Love God and thy neighbor, call upon God, give thanks
unto him, praise him, confess him. Do good to thy neighbor and serve him:
fulfill thine office. These are good works indeed, which flow out of this faith
and this cheerfulness conceived in the heart, for that we have remission of
sins freely by Christ.
Now
what cross or affliction soever do afterwards ensue, they are easily borne, and
cheerfully suffered. For the yoke that Christ layeth upon us,
is sweet, and his burden is light (Matthew
We
therefore do make this definition of a Christian, that a Christian is not he which hath no sin, or feeleth no sin, but he to whom God
imputeth not his sin because of his faith in Christ. This doctrine bringeth
strong consolation to afflicted consciences in serious and inward terrors. It
is not without good cause, therefore, that we do so often repeat and beat into your
minds the forgiveness of sins, and imputation of righteousness for Christ’s
sake: also that a Christian hath nothing to do with the law and sin, especially
in the time of temptation. For inasmuch as he is a Christian, he is above the
law and sin. For he hath Christ the Lord of the law present and inclosed in his
heart (as we have said) even as a ring hath a jewel or precious stone inclosed
in it. Therefore when the law accuseth and sin terrifieth him, he looketh upon
Christ, and when he hath apprehended him by faith, he hath present with him the
conqueror of the law, sin, death and the devil: who reigneth and ruleth over
them, so that they cannot hurt him.
Wherefore
a Christian man, if ye define him rightly, is free from all laws, and is not
subject unto any creature, either within or without: inasmuch as he is a
Christian, I say, and not inasmuch as he is a man or a woman, that is to say,
inasmuch as he hath his conscience adorned and beautified and enriched with
this faith, with this great and inestimable treasure, or, as Paul saith, ‘this
unspeakable gift’ (2 Corinthians 9:15), which cannot be magnified and praised
enough, for it maketh us the children and heirs of God. And by this means a
Christian is greater than the whole world. For he hath such a gift, such a
treasure in his heart, that although it seemeth to be but little, yet
notwithstanding the smallness thereof, is .greater than heaven and earth,
because Christ, which is this gift, is greater.
While
this doctrine, pacifying and quieting the conscience, remaineth pure and
uncorrupt, Christians are made judges over all kinds of doctrine, and are lords
over the laws of the whole world. Then can they certainly judge that the Turk
with his Alcoran is damned, because he goeth not the right way, that is, he
acknowledgeth not himself to be a miserable and damnable sinner, nor
apprehendeth Christ by faith, for whose sake he might be assured that his sins
are pardoned. In like manner they boldly pronounce sentence against the Pope,
that he is condemned with all his kingdom, because he so walketh and so
teacheth (with all his religious rabble of sophisters and schoolmen), that by
the merit of congruence we must come to grace, and that afterward by the merit
of worthiness we are received into heaven. Here saith the Christian: this is
not the right way to justify us, neither doth this way lead to heaven. For I
cannot, saith he, by my works going before grace, deserve grace of congruence,
nor by my works following grace, obtain eternal life of worthiness: but to him
that believeth in Christ, sin is pardoned and righteousness imputed. This trust
and this confidence maketh him the child of God and heir of his kingdom; for in
hope he possesseth already everlasting life, assured unto him by promise.
Through faith in Christ therefore all things are given unto us, grace, peace,
forgiveness of sins, salvation and everlasting life, and not for the merit of
congruence and worthiness.
Wherefore
this doctrine of the schoolmen, with their ceremonies, masses, and infinite foundations
of the papistical kingdom, are most abominable blasphemies against God,
sacrileges and plain denials of Christ, as Peter hath foretold in these words:
‘There shall be,’ saith he, ‘false teachers among you, which shall privily
bring in damnable heresies, denying the Lord that hath bought them,’ etc. (2
Peter 2:1). As though he would say: The Lord hath redeemed and bought us with
his blood, that he might justify and save us; this is the way of righteousness
and salvation. But there shall come false teachers, which denying the Lord,
shall blaspheme the way of truth, of righteousness and salvation; they shall
find out new ways of falsehood and destruction, and many shall follow their
damnable ways.
Peter
throughout this whole chapter most lively painteth out the Papacy, which
neglecting and despising the Gospel and faith in Christ, hath taught the works
and traditions of men: as the merit of congruence and worthiness, the
difference of days, meats and persons, vows, invocation of saints, pilgrimages,
purgatory, and such like. In these fantastical opinions the Papists are so
misled, that it is impossible for them to understand one syllable of the
Gospel, of faith, or of Christ.
And
this the thing itself doth well declare. For they take that privilege unto
themselves which belongeth unto Christ alone. He only delivereth from sins, he
only giveth righteousness and everlasting life; and they most impudently and
wickedly do vaunt that we are able to obtain these things apart from Christ by
the merits of congruence and worthiness. This, saith Peter and the other
Apostles, is to bring in damnable heresies and sects of perdition. For by these
means they deny Christ, tread his blood under their feet, blaspheme the Holy
Ghost, and despise the grace of God. Wherefore no man can sufficiently conceive
how horrible the idolatry of the Papists is.
As
inestimable as the gift is which is offered unto us by Christ, even so and no
less abominable are these profanations of the Papists. Wherefore they ought not
to be lightly esteemed or forgotten, but diligently weighed and considered. And
this maketh very much also for the amplifying of the grace of God and the
benefit of Christ, as by the contrary. For the more we know the profanation of
the papistical Mass, so much the more we abhor the detest the same, and embrace
the true use of the Mass, which the Pope hath taken away, and hath made
merchandise thereof, that being bought for money, it might profit others. For
he saith that the massing priest, an apostate denying Christ and blaspheming
the Holy Ghost, standing at the altar, doth a good work, not only for himself,
but also for others, both quick and dead, and for the whole Church, and that
only by the work wrought, and by no other means.
Wherefore
even by this we may plainly see the inestimable patience of God, in that he
hath not long ago destroyed the whole Papacy, and consumed it with fire and
brimstone, as he did
And
this is a most necessary thing: for if we once lose this sun, we fall again
into our former darkness. And most horrible it is, that the Pope should ever be
able to bring this to pass in the Church, that Christ should be denied, trodden
under foot, spit upon, blasphemed, yea and that even by the Gospel and sacraments;
which he hath so darkened, and turned into such an horrible abuse, that he hath
made them to serve him against Christ, for the establishing and confirming of
his detestable abominations. O deep darkness! O horrible wrath of God!
Even we, I say, have believed in Christ Jesus, that we might be justified etc.
This is the true mean of becoming a
Christian, even to be justified by faith in Jesus Christ, and not by the works
of the law. Here we must stand, not upon the wicked gloss of the schoolmen,
which say, that faith then justifieth, when charity and good works are joined
withal. With this pestilent gloss the sophisters have darkened and corrupted
this and other like sentences in Paul, wherein he manifestly attributeth
justification to faith only in Christ. But when a man heareth that he ought to
believe in Christ, and yet notwithstanding faith justifieth not except it be
formed and furnished with charity, by and by he falleth from faith, and thus he
thinketh:
If
faith without charity justifieth not, then is faith in vain and unprofitable,
and charity alone justifieth; for except faith be formed and beautified with
charity, it is nothing.
And
to confirm this pernicious and pestilent gloss, the adversaries do allege this
place, 1 Corinthians 13:1 f.: ‘Though I speak with the tongues of men and
angels, etc., and have no love, I am nothing.’ And this place is their brazen
wall. But they are men without understanding, and therefore they can see or
understand nothing in Paul; and by this false interpretation, they have not
only perverted the words of Paul, but have also denied Christ, and buried all
his benefits. Wherefore we must avoid this gloss as a most deadly and devilish
poison, and conclude with Paul, that we are justified, not by faith furnished
with charity, but by faith only and alone. We must not attribute the power of
justifying to that form [sc. charity] which maketh a man acceptable unto God,
but we must attribute it to faith, which apprehendeth and possesseth in the
heart Christ the Savior himself. This
faith justifieth without and before charity.
We grant that we must teach also
good works and charity, but it must be done in time and place, that is to say,
when the question is concerning works, and toucheth not this article of justification.
But here the question is, by what means we are justified and attain eternal
life. To this we answer with Paul, that by faith only in Christ we are
pronounced righteous, and not by the works of the law or charity not because we
reject good works, as our adversaries accuse us, but for that we will not
suffer ourselves to be turned aside from the principal point of this present
matter as Satan most desireth. Wherefore since we are now in the matter of
justification, we reject and condemn all good works’ for this place will admit
no disputation of good works. In this matter therefore we do generally cut off
all laws and all the works of the law.
But
the law is good, just, and holy. True, it is. But when we are disputing of
justification, there is no time or place to speak of the law; but the question
is, what Christ is, and what benefit he hath brought unto us.
Christ
is not the law, he is not my work, or the work of the law, he is not my
charity, he is not my chastity, obedience, or poverty, but he is the Lord of
life and death, a mediator and a Savior of sinners, a redeemer of those that
are under the law. In him we are by faith, and he in us. This bridegroom must
be alone with the bride in his secret chamber, all the servants and family being
put apart. But afterwards, when he openeth the door and cometh forth, then let
the servants and handmaidens return, to fulfill their ministry. There let
charity do her office, and let good works be done.
We
must learn therefore to discern all laws, yea even the law of God, and all
works, from the promise of the Gospel and from faith, that we may define Christ
rightly. For Christ is no law, and therefore he is no exactor of the law and
works, but he is the Lamb of God, that taketh away the sins of the world (John
Wherefore victory over sin and death, salvation and everlasting
life, come not by the law, nor by the works of the law, nor yet by the power of
freewill, but by the Lord Jesus Christ only and alone. Therefore faith
alone apprehending this justifieth, as appeareth by a sufficient division and
induction: The victory over sin and death cometh by Jesus Christ only and alone:
therefore it cometh not by the works of the law, nor yet by our will, etc. Here
we will gladly suffer ourselves to be called ‘solarians’ by our adversaries,
which understand nothing of this disputation of Paul.
That we might be justified by faith in Christ and not by the works of the law
Paul speaketh not here of the
ceremonial law only, as before we have said, but of the whole law. For the
ceremonial law was as well the law of God as the moral law was. As for example,
circumcision, the institution of the priesthood, the service and ceremonies of
the
But
since the revealing of Christ, say they, the ceremonial law killeth and
bringeth death. Yea, so doth the law of the Ten Commandments also, without
faith in Christ. Moreover, there may no law be suffered to reign in the
conscience, but only the law of the spirit of life, whereby we are made free in
Christ from the law of the letter and of death, from the works thereof, and
from all sins: not because the law is evil, but for that it is not able to
justify us; for it hath a plain contrary effect and working. It is an high and
an excellent matter to be at peace with God, and therefore in this case, we
have need of a far other mediator than Moses or the law, than our own will, yea
even than that grace which they call the love of God. Here we ourselves must be
nothing at all, but only receive the treasure which is Christ, apprehended in
our hearts by faith, although we feel ourselves to be never so full of sin.
These words therefore of the Apostle ‘That we might be justified by faith in
Christ, and not by the works of the law,’ are very effectual, and not in vain
or unprofitable, as the schoolmen think, and therefore they pass them over so
lightly.
Hitherto
ye have heard the words of Paul which he spake unto Peter; wherein he hath
briefly comprised the principal article of all Christian doctrine, which maketh
true Christians indeed. Now he turneth to the Galatians, to whom he writeth,
and thus he concludeth: Since it is so, that we are justified by faith in
Christ, then by the works of the law shall no flesh be justified.
Because by the deeds of the law, no flesh shall be justified
‘Non omnis caro’ is a Hebraism which
offendeth against the grammar. So Genesis 4:5: ‘That not every one that findeth
him should smite him.’
The
Greeks and Latins speak not so. ‘Not every one’ signifieth ‘no one’ and ‘not
all flesh’ signifieth ‘no flesh.’ But ‘not all flesh’ in Latin seemeth to say
‘some flesh.’ Howbeit the Holy Ghost keepeth not this strictness of the
grammar.
Now
‘flesh,’ in Paul, doth not signify (as the schoolmen dream) manifest and gross
sins; for those he useth to call by their proper names, as adultery,
fornication, uncleanness, and such like (Galatians
Briefly,
though a man be never so wise and righteous according to reason and the law of
God, yet with all his righteousness, works, merits, devotion and religion, he
is not justified.
This
the Papists do not believe, but being blind and obstinate, they defend their
abominations against their own conscience, and continue still in this their
blasphemy, having in their mouths these execrable words: He that doth this good
work or that, deserveth forgiveness of his sins; whosoever entereth into this
or that holy order, and keepeth his rule, to him we assuredly promise
everlasting life. It cannot be uttered what an horrible blasphemy it is to
attribute that to the doctrines of devils, to the decrees and ordinances of
men, to the wicked traditions of the Pope, to the works and merits of monks and
friars, which Paul the Apostle of Christ taketh from the law of God and the
works thereof. For if no flesh be justified by the works of the law of God,
much less shall it be justified by the rule of Benedict, Francis, or Augustine,
in which there is not one jot of true faith in Christ: but this only they
teach, that whosoever keepeth these things hath life everlasting.
Wherefore
I have much and often marveled, that these sects of perdition reigning so many years
in so great darkness and errors, the Church could endure and continue as it
hath done. Some there were whom God called purely by the text of the Gospel
(which notwithstanding remained in the pulpit) and by Baptism. These walked in
simplicity and humbleness of heart, thinking the monks and friars and such only
as were anointed of the bishops, to be religious and holy, and themselves to be
profane and secular, and not worthy to be compared unto them. Wherefore they
finding in themselves no good works to set against the wrath and judgment of
God, did fly to the death and passion of Christ, and were saved in this
simplicity.
Horrible
and unspeakable is the wrath of God, in that he hath so long time punished the
contempt of the Gospel and Christ in the Papists, and also their ingratitude,
in giving them over unto a reprobate mind (Romans
So
God, punishing sin with sin, inwardly gave them over unto a reprobate mind, and
outwardly suffered them to fall into such horrible crimes, and that justly,
because they blasphemed the only Son of God, in whom the Father would be
glorified, and whom he delivered to death, that all which believe in him might
be saved by him, and not by their own rules and orders. ‘Him that honoreth me,’
saith he, ‘I will honor’ (1 Samuel
Contrariwise,
‘They that despise me,’ saith he, ‘shall be despised’ (Samuel
There
is then a general conclusion: ‘By the deeds of the law no flesh shall be
justified.’ This do thou amplify and run through all states and conditions of
life thus: Ergo no monk shall be justified by his order, no nun by her
chastity, no citizen by his probity, no prince by his beneficence, etc. The law
of God is greater than the whole world, for it comprehendeth all men, and the
works of the law do far excel even the most glorious will-works of all the
merit-mongers; and yet Paul saith that neither the law nor the works of the law
do justify. Therefore we conclude with Paul, that faith only justifieth. This
proposition he goeth about to confirm in this manner:
If then while we seek to be justified in Christ, we ourselves are found sinners, is Christ therefore the minister of sin? God forbid
These are not Latin phrases, but
Hebrew and theological. If this be true, saith he, that we are justified by
Christ, then is it impossible that we should be sinners, or should be justified
by the law. On the contrary, if this be not true, but that we must be justified
by the law and the works of the law, it is then impossible that we should be
justified by Christ. One of these two must needs be false. Either we are not
justified by Christ, or we are not justified by the law. But the truth is that
we are justified by Christ; therefore we are not justified by the law. He
reasoneth therefore after this manner: ‘If then while we seek to be made
righteous by Christ,’ etc. That is: If we seek to be justified by faith in
Christ, and so being justified are yet found sinners, having need of the law to
justify us being sinners: if we have need, I say, of the observation of the law
to justify us, so that they which are righteous in Christ are not righteous,
but yet have need of the law to justify them: or if he that is justified by Christ
must yet further be justified by the law, then Christ is nothing else but a
lawgiver and a minister of sin.
Therefore
he that is justified and holy in Christ, is not justified or holy, but hath yet
need of the righteousness and holiness of the law.
But
we are indeed justified and made righteous in Christ; for the truth of the
Gospel teacheth us, that a man is not justified in the law, but in Christ.
Now,
if they which are justified in Christ are yet found sinners, that is do yet
still belong to the law, and are under the law (as the false apostles teach),
then are they not yet justified. For the law accuseth them, and sheweth them to
be yet sinners, and requireth of them the works of the law, as necessary to
their justification. Therefore they that are justified in Christ, are not
justified; and so it followeth, that Christ is not a justifier, but a minister
of sin.
With
these words he vehemently chargeth the false apostles and all meritmongers,
that they pervert all together: for they make of the law grace, and of grace
the law, of Moses Christ, and of Christ Moses. For they teach that besides
Christ and all the righteousness of Christ, the observation of the law is
necessary to justification. And thus we see that by their intolerable
perverseness, they make the law Christ for by this means they attribute that to
the law, which properly belongeth unto Christ. If thou do the works of the law,
say they, thou shalt be justified; but if thou do them not, thou shalt not be
justified, although thou do believe in Christ never so much. Now if it be so,
that Christ justifieth not, but is the minister of sin (as it needs must follow
by their doctrine), then is Christ the law for we have nothing else of him
(seeing he teacheth that we are sinners) than that we have by the law. So
Christ being the teacher of sin, sendeth us to the law and to Moses, as to our
justifier.
It
cannot be therefore, but that the Papists and all such as are ignorant of the
righteousness of Christ, or have not the true knowledge thereof, must needs
make of Christ Moses and the law, and of the law Christ. For thus they teach:
It is true (say they) that faith in Christ justifieth, but withal we must needs
keep the commandments of God. For it is written: ‘If thou wilt enter into life,
keep the commandments’ (Matthew
But
the proper office of Christ is, after the law hath pronounced a man to be
guilty, to raise him up again, and to loose him from his sins, if he believe the Gospel. ‘For Christ is the end of the law unto
righteousness to everyone that believeth’ (Romans 10:4); he is ‘the Lamb of God
that taketh away the sins of the world (John
Who
would ever believe that these things could so easily be confounded and mingled
together? There is no man so unsensible, which doth not perceive this
distinction of the law and grace to be most plain and manifest.
For
the very nature and signification of the words maketh this distinction and
difference. For who understandeth not that these words, law and grace, do
differ in name and signification? Wherefore it is a monstrous thing, that this
distinction being so plain, the adversaries should be so devilish and perverse,
as to mingle together the law and grace, and to transform Christ into Moses.
Therefore I oftentimes say, that this doctrine of faith is very plain, and that
every man may easily understand this distinction of the law and grace, as
touching the words; but as touching the use and practice, it is very hard.
The
Pope and his school-doctors do plainly confess, that the law and grace are
diverse and distinct things, and yet when they come to the use and practice
thereof, they teach clean contrary. Faith in Christ, say they, whether it be
gotten by the strength, operation and qualities of nature, or whether it be
faith infused and poured into us of God, yet is it but a dead faith, if charity
be not joined therewith. Where is now the distinction and difference of the law
and grace? Indeed, they do distinguish them in name, but in effect they call
grace charity. Thus do all they which so straitly require the observation of
the law, and attribute justification to the law and works. Wherefore whosoever
doth not perfectly understand the article of justification must needs confound
and mingle the law and grace together.
Let
every godly man therefore diligently learn above all things, to put a
difference between the law and grace in deed and in practice: not in words
only, as the Pope and the fantastical spirits do; who as touching the words, do
confess that they are two distinct things; but in very deed (as I have said),
they confound and mingle them together, for they will not grant that faith
justifieth without works. If this be true, then Christ profiteth me nothing.
For though my faith be never so perfect, yet after their opinion, if this faith
be without charity, I am not justified; and although I have never so much
charity, yet I love not enough. And thus Christ apprehended by faith is not a
justifier, grace profiteth nothing, neither can faith be true faith without
charity (or as the Anabaptists say: without the cross, passion and shedding of
blood). But if charity, works and the cross are present, then the faith is true
faith and justifieth.
With
this doctrine the fantastical sects do darken and deface the benefit of Christ
again at this day: they take away from him the glory of a justifier, and make
him a minister of sin. They have learnt nothing from us but to repeat the
words: the matter itself they understand not. They would have it appear that
they also teach the Gospel and the faith of Christ purely, as we do, but when
it cometh to the use and practice, they are teachers of the law, in all things
like to the false apostles themselves. For even as they throughout all the
churches did require circumcision and the observation of the law besides faith
in Christ, insomuch that without circumcision and keeping of the law, they denied
the justification of faith (for ‘Except ye be circumcised,’ said they, ‘after
the law of Moses, ye cannot be saved’ (Acts 15:10)): even so, at this day,
these straight exactors of the law, besides the righteousness of faith, do
require the keeping of the commandments of God, according to that saying: ‘Do
this and thou shalt live’ (Luke 10:28); also, ‘If thou wilt enter into life,
keep the commandments’ (Matthew 19:17). Wherefore there is not one among them,
be he never so wise, that understandeth the difference between the law and
grace; for by their very use and practice and the testimony of facts they are
convicted.
But
we put a difference, and say, that we do not here dispute whether we ought to
do good works: whether the law be good, holy and just, and whether it ought to
be kept or no; for this is another manner of question, But our question is
concerning justification, and whether the law do justify or no. This the
adversaries will not hear: they will not answer to this question, nor make any
distinction as we do; but only cry out, that good works ought to be done, that
the law ought to be observed. We know that well enough. But because these are
divers distinct matters, we will not suffer them to be mingled together. That
good works ought to be done, we will hereafter declare when time shall serve.
But since we are now in the matter of justification, we set aside here all good
works, for which the adversaries do so earnestly strive, ascribing unto them
wholly the office of justifying which is to take from Christ his glory and to
ascribe the same unto works.
Wherefore
this is a strong argument, which I have oftentimes used to my great comfort:
‘If then while we seek to be made righteous by Christ,’ etc.
As
though Paul should say: If we being justified by Christ, are counted yet as not
justified and righteous, but as sinners which are yet to be justified by the
law, then may we not seek justification in Christ, but in the law. But if
justification cometh by the law, then cometh it not by grace. Now if
justification cometh not by grace but by the law, what hath Christ done and
wrought by his passion, by his preaching, by his victory which he hath obtained
over the law, sin and death, and by sending the Holy Ghost? We must conclude
therefore, that either we are justified by Christ, or else that we are made
sinners, culpable and guilty through him. But if the law do justify, then can
it not be avoided, but it must needs follow, that we are made sinners through
Christ, and so Christ is a minister of sin. The case standing thus, let us then
set down this proposition: Every one that believeth in the Lord Jesus Christ is
a sinner, and is guilty of eternal death, and if he fly not unto the law, doing
the works thereof, he shall not be saved.
The
holy Scripture, especially the New Testament, maketh often mention of faith in
Christ, and highly advanceth the same: which saith that whosoever believeth in
him is saved, perisheth not, is not judged, is not confounded, hath eternal
life, etc. (John
The
selfsame words, I grant, the adversaries do not use but in very deed such is
their doctrine. For faith infused, say they, which properly they call faith in
Christ, doth not make us free from sin, but that faith which is furnished with
charity. Hereof it followeth that faith in Christ, without the law and works,
saveth us not. This is plainly to affirm, that Christ leaveth us in our sins
and in the wrath of God, and maketh us guilty of eternal death. On the other
side, if thou keep the law and do the works thereof, then faith justifieth
thee, because it hath works, without the which faith availeth nothing.
Therefore works justify, and not faith. For that which causeth anything to be
so, is itself more so, and if it be works that cause faith to justify, then
works do justify more than faith. O horrible impiety!
What
pernicious and cursed doctrine is this?
Paul
therefore groundeth his argument upon an impossibility and a sufficient
division. If we being justified in Christ, are yet found sinners, and cannot be
justified but by another mean than Christ, that is to wit, by the law, then
cannot Christ justify us, but he only accuseth and condemneth us: and so
consequently it followeth, that Christ died in vain, and these with other like
phrases are false: ‘Behold the Lamb of God, that taketh away the sins of the
world’ (John 1:29); also: ‘He that believeth in the Son, hath everlasting life’
(John 3:36). Yea the whole Scripture is false, which beareth witness that
Christ is the justifier and savior of the world. For if we be found sinners
after that we be justified by Christ, it followeth of necessity that they which
fulfill the law without Christ are justified. If this be true, then are we
either Turks, or Jews, or Tartarians, professing the name and word of Christ in
outward show, but in deed and verity utterly denying Christ and his Word. But
Paul will have faith to be ‘unfeigned’ (1 Timothy 1:5). It is a great error and
impiety therefore to affirm that faith infused, except it be adorned with works
of charity, justifieth not. But if the adversaries will needs defend this
doctrine, why do they not then reject faith in Christ altogether: especially
seeing they make nothing else of it but a vain quality in the soul, which
without charity availeth nothing? Why do they not call a spade a spade? That
is: why do they not say in plain words, that works do justify and not faith?
Yea, why do they not generally deny, not only Paul, but also the whole Gospel
(as in very deed they do), which attributeth righteousness to faith alone and
not to works?
For
if faith and works together do justify then is the disputation of Paul
altogether false, which plainly pronounceth, that a man is not justified by the
deeds of the law, but by faith alone in Jesus Christ.
Is Christ therefore the minister of sin?
This is a kind of speech used of the
Hebrews, which Paul in Corinthians 3 (7 ff.) doth also use where he most
divinely and plainly speaketh of these two ministries: to wit, of the letter
and the spirit, of the law and grace, or of death and life. And he saith that
Moses hath the ministry of the law, which he calleth the ministry of sin, of
wrath, death and condemnation. For Paul is wont to give reproachful names unto
the law of God, and amongst the Apostles he only useth this manner of speech:
the other do not so speak. And very necessary it is, that such as are studious
of the holy Scripture should understand this manner of speech used of the
Apostle.
Now
a minister of sin is nothing else but a lawgiver, or a schoolmaster of the law,
which teacheth good works and charity, and that a man must suffer the cross and
afflictions, and follow the example of Christ and of the saints. He that
teacheth and requireth this, is a minister of the law, of sin, of wrath and of
death: for by this doctrine he doeth nothing else but terrify and afflict men’s
consciences, and shut them under sin. For it is impossible for the nature of
man to accomplish the law yea, in those that are justified and have the Holy
Ghost, the law of the members fighteth against the law of the mind (Romans
7:23). What will it not then do in the wicked which have not the Holy Ghost?
Wherefore he that teacheth that righteousness cometh by the law, doth not
understand what he saith or what he affirmeth, and much less doth he keep the
law, but rather he deceiveth himself and others, and layeth upon them such a
burden as they are not able to bear, requiring and teaching impossible things,
and at the last he bringeth himself and his disciples unto desperation.
The
proper use and end therefore of the law is, to accuse and condemn as guilty
such as live in security, that they may see themselves to be in danger of sin,
wrath, and death eternal, that so they may be terrified and brought even to the
brink of desperation, trembling and quaking at the falling of a leaf: and in
that they are such, they are under the law. For the law requireth perfect
obedience unto God, and condemneth all those that do not accomplish the same.
Now, it is certain that there is no man living which is able to perform this
obedience; which notwithstanding God straitly requireth of us: the law
therefore justifieth not, but condemneth, according to that saying: ‘Cursed is
he that abideth not in all things written in this law,’ etc. (Deuteronomy
27:26; Galatians 3:10). Therefore he that teacheth the law is the minister of
sin.
Wherefore
it is not without good cause, that Paul in 2 Corinthians 3 calleth the ministry
of the law the ministry of sin: for the law accuseth consciences and sheweth
sin, which without the law is dead. Now the knowledge of sin (I speak not here
of that speculative knowledge of hypocrites, but of a true knowledge, by which
we see the wrath of God against sin, and feel a true taste of death) terrifieth
the heart, driveth down to desperation, killeth and destroyeth (Romans
This
also was notably figured when the law was given, as we may see in the 19th and
20th of Exodus. Moses brought the people out of the tents to meet with the
Lord, that they might hear him speak unto them out of the dark cloud. Then the
people being astonished and trembling for fear, fled back (which a little
before had promised to do all that God had commanded) and, standing aloof off,
said unto Moses: ‘Who can abide to see the fire, and to hear the thunderings
and noise of the trumpet? Talk thou with us, and we will hear thee: but let not
God talk with us, lest we die.’ So the proper office of the law is to lead us
out of our tents and tabernacles, that is to say, from the quietness and
security wherein we dwell, and from trusting in ourselves, and to bring us
before the presence of God, to reveal his wrath unto us, and to set before us
our sins. Here the conscience feeleth that it hath not satisfied the law,
neither is it able to satisfy it, nor to bear the wrath of God, which the law
revealeth when it bringeth us forth after this manner before the presence of
God, that is to say, when it feareth us, accuseth us, and setteth before us our
sins. Here it is impossible that we should be able to stand; and therefore
being thoroughly afraid, we fly, and we cry out with the children of
He
then which teacheth that faith in Christ justifieth not without the observation
of the law, maketh Christ a minister of sin, that is to say, a schoolmaster of
the law, which teacheth the selfsame doctrine that Moses did. By this means
Christ is no Savior, no giver of grace, but a cruel tyrant, who requireth
impossible things (as Moses did), which no man is able to perform. See how all
the meritmongers do take Christ to be but a new lawgiver, and the Gospel to be
nothing else but a certain book which containeth new laws concerning works, as
the Turks dream of their Alcoran. But as touching laws there is enough in
Moses. The Gospel then is a preaching of Christ, which forgiveth sins, giveth
grace, justifieth and saveth sinners. Now whereas there are commandments found
in the Gospel, they are not the Gospel, but expositions of the law, and matters
depending upon the Gospel.
To
conclude, if the law be the ministry of sin, then it is also the ministry of
wrath and of death. For as the law revealeth sin, so doth it terrify a man, it
showeth unto him the wrath of God, and striketh into him a terror of death.
For
this the conscience by and by gathereth Thou hast not kept the commandments of
God, therefore is God offended and angry with thee.
And
it thinketh this to be an infallible consequence: I have sinned, therefore I
must die. And so it followeth, that the ministry of sin is the ministry of
wrath and death. For after that sin is revealed, by and by ensueth the wrath of
God, death, and damnation. For thus reasoneth the conscience: Thou hast sinned,
therefore God is angry with thee: if he be angry with thee, he will destroy
thee and condemn thee for ever. And hereof it cometh, that many which are not
able to bear the judgment and wrath of God, which the law setteth before their
eyes, do kill, hang, or drown themselves.
As though he would say: Christ is
not the minister of sin, but the giver of righteousness and eternal life.
Wherefore Paul separateth Christ far from Moses. Let Moses then tarry on the
earth; let him be the schoolmaster of the letter, and exactor of the law; let
him torment and crucify sinners. But the believers, saith Paul, have another
schoolmaster in their conscience: not Moses, but Christ, which hath abolished
the law and sin, hath overcome the wrath of God, and destroyed death. He
biddeth us that labor and are oppressed with all manner of calamities, to come
unto him. Therefore when we fly unto him, Moses with his law vanisheth away, so
that his sepulcher can nowhere be seen (Deuteronomy 34:6), and sin and death
can hurt us no more. For Christ our instructor is Lord over the law, sin, and
death, so that they which believe in him are delivered from the same. It is
therefore the proper office of Christ to deliver from sin and death; and this
Paul teacheth and repeateth everywhere.
We
are condemned and killed by the law, but by Christ we are justified and
restored to life. The law astonisheth us, and driveth us from God; but Christ
reconcileth us to God, and maketh for us an entrance, that we may boldly come
unto him. For he is the Lamb of God, that taketh away the sins of the world.
Now, if the sin of the world be taken away, then is it taken away from me also,
which do believe in him. If sin be taken away, then is the wrath of God, death
and damnation taken away also. And in the place of sin succeedeth
righteousness; in the place of wrath, reconciliation and grace; in the place of
death, life; and in the place of damnation, salvation. Let us learn to practice
this distinction, not in words only, but in life and lively experience and
feeling. For where Christ is, there must needs be joy of heart and peace of
conscience: for Christ is our reconciliation, righteousness, peace, life and
salvation. Briefly, whatsoever the poor afflicted conscience desireth, it
findeth in Christ abundantly. Now Paul goeth about to amplify this argument,
and to persuade as followeth.
For if I build again the things that I have destroyed, I make myself a trespasser.
As if he should say: I have not
preached to this end, that I might build again those things which I once
destroyed. For if I should so do, I should not only labor in vain, but should
make myself also a transgressor, and overthrow all together, as the false
apostles do that is to say, off, race and of Christ I should again make the law
and Moses; and contrariwise of the law and Moses I should make grace and
Christ. Now, by the ministry of the Gospel I have abolished sin, heaviness of
heart, wrath and death. For thus have I taught: Thy conscience, O man, is
subject to the law, sin and death; from which thou canst not be delivered
either by men or angels. But now cometh the Gospel, and preacheth unto thee
remission of sins by Jesus Christ, who hath abolished the law, and hath destroyed
sin and death; believe in him, and so shalt thou be delivered from the curse of
the law, and from the tyranny of sin and death; thou shalt be righteous and
have eternal life.
Behold
how I have destroyed the law, by the preaching of the Gospel, to the end that
it should not reign m thy conscience any more. For when the new guest Christ
Jesus cometh into the new house, there to dwell alone, Moses the old inhabiter
must give place unto him, and depart some whither else. Also where Christ the
new guest is come to dwell, there can the law, sin, wrath, and death have no
place; but there now dwelleth mere grace, righteousness, joy, life, mere filial
trust in the Father, now pacified and reconciled unto us, gracious,
longsuffering, and full of mercy, for his Son Christ’s sake. Should I then,
driving out Christ, and destroying his kingdom, which I have planted through
the preaching of the Gospel, now build up again the law, and set up the
What
are the Papists (I pray you), yea the best of them all, but destroyers of the
But
we by the grace of Christ holding the article of justification,
do assuredly know that we are justified by faith only in Christ. Therefore we
do not mingle the law and grace, faith and works together; but we separate them
far asunder. And this distinction or difference between the law and grace, let
every seeker after godliness mark diligently, and let him suffer the same to
take place, not in letters and syllables, but in practice and experience; so
that when he heareth that good works ought to be done, and that the example of
Christ is to be followed, he may be able to judge rightly and say: Well, all
these things will I gladly do. What then followeth? Thou shalt then be saved
and obtain everlasting life? Nay, not so. I grant indeed, that I ought to do
good works, patiently to suffer troubles and afflictions, and to shed my blood
also, if need be, for Christ’s cause: but yet am I not justified, neither do I
obtain salvation thereby.
We
must not therefore draw good works into the article of justification, as the
monks have done, which say that not only good works, but also the punishments
and torments which malefactors suffer for their wicked deeds, do deserve
everlasting life. For thus they comfort them when they are brought to the
gallows, or place of execution: Thou must suffer willingly and patiently this
shameful death; which if thou do, thou shalt deserve remission of thy sins and
everlasting life. What an horrible thing is this, that a wretched thief, a
murderer, a robber, should be so miserably seduced in that extreme anguish and
distress, that even at the very point of death, when he is now ready to be
hanged, or to have his head cut off, he should be deprived of the Gospel and glad
tidings of Christ, which only is able to bring comfort and salvation, and
should be commanded to hope for pardon and remission of his sins, if he
willingly and patiently endure that opprobrious death which he suffereth for
his mischievous deeds? What is this else but to heap upon him which is already
most miserably afflicted, extreme perdition and destruction, and through a
false confidence in his own death, to show him the ready way to hell?
Hereby
these hypocrites do plainly declare, that they neither teach nor understand one
letter or syllable concerning grace, the Gospel, or Christ.
They
retain only in outward show the name of the Gospel and of Christ, that they may
beguile the hearts of the people. Notwithstanding they denying and rejecting
Christ indeed, do attribute more to the traditions of men, than to the Gospel
of Christ. Which thing to be true, so many kinds of worships, so many religious
orders, so many ceremonies, and so many willworks do plainly witness: all which
things were instituted as available to deserve grace, righteousness and
everlasting life. In their confessions they made no mention of faith or the
merit of Christ, but they taught and set forth the satisfactions and merits of
men, as it may plainly appear in this form of absolution (I speak nothing here
of other matters) which the monks used among themselves, yea and such as would
be counted more devout and more religious than others: which I think good here
to set down, that our posterity may see how great and how horrible the kingdom
of the Pope as.
THE FORM OF A MONKISH ABSOLUTION
‘God forgive thee my brother. The
merit of the passion of our Lord Jesus Christ, and of blessed Saint Mary,
always a virgin, and of all the saints: the merit of thine order, the straitness
of thy religion, the humility of thy confession, the contrition of thy heart,
the good works which thou hast done and shalt do for the love of our Lord Jesus
Christ, be unto thee available for the remission of thy sins, the increase of
merit and grace, and the reward of everlasting life. Amen.’
Ye
hear the merit of Christ mentioned in these words: but if ye weigh them well,
ye shall perceive that Christ is there altogether unprofitable, and that the
glory and name of a justifier and Savior is quite taken from him, and given to
monkish works. Is not this to take the name of God in vain? Is not this to
confess Christ in words, and in very deed to deny his power and blaspheme his
name? I myself also was once entangled with this error: I thought Christ to be
a judge (although I confessed with my mouth, that he suffered and died for
man’s redemption) and ought to be pacified by the observation of my rule and
order. Therefore when I prayed or said Mass, I used to add this in the end’ ‘O
Lord Jesus, I come unto thee, and I pray thee that these burdens and this
straitness of my rule and religion may be a full recompense for all my sins.’
But now I give thanks unto God the Father of all mercies, which hath called me
out of darkness unto the light of his glorious Gospel, and hath given unto me
plentiful knowledge of Christ Jesus my Lord; for whose sake I count all things
(as Paul doth, Philippians 3:8 f.) to be but loss, yea I esteem them but as
dung, that I may gain Christ, and that I may be found in him, not having mine
own righteousness out of the rule of Augustine, but that righteousness which
cometh by faith in Christ; unto whom, with the Father and the Holy Ghost, be
praise and glory world without end. Amen.
We
conclude therefore with Paul, that we are justified by faith only in Christ,
without law and works. Now after that a man is once justified, and possesseth
Christ by faith, and knoweth that he is his righteousness and life, doubtless
he will not be idle, but as a good tree he will bring forth good fruits. For
the believing man hath the Holy Ghost, and where the Holy Ghost dwelleth, he
will not suffer a man to be idle, but stirreth him up to all exercises of piety
and godliness, to the love of God, to the patient suffering of afflictions, to
prayer, to thanksgiving, to the exercise of charity towards all men. Wherefore
we also say that faith without works is vain and nothing worth.
This
the papists and fantastical spirits do thus understand: that faith without
works justifieth not, or that faith, be it never so true and sincere, if it
have not works, is of no avail. That is false; but faith without works, that is
to say, a fantastical cogitation and mere vanity and dream of the heart, is
false faith and justifieth not.
Hitherto
we have handled the first argument, wherein Paul contendeth that either we
cannot be justified by the law, or else that Christ must needs be the minister
of sin. But this is impossible: wherefore we conclude, that justification
cometh not by the law. Of this place we have largely intreated, as it is well
worthy, and yet can at not be taught and beaten into men’s heads sufficiently.
For I through the law am dead to the law, that I might live unto God
These are marvelous words, and
unknown kinds of speech which man’s reason can in no wise understand. And
although they be but few, yet are they uttered with great zeal and vehemency of
spirit, and as it were in great displeasure. As if he should say: Why do ye
boast so much of the law, whereof in this case I will be ignorant? But if ye
will needs have the law I also have my law. Wherefore, as though he were moved
through indignation of the Holy Ghost, he calleth grace itself the law, giving
a new name to the effect and working of grace, in contempt of the law of Moses
and the false apostles, which contended that the law was necessary to
justification: and so he setteth the law against the law. And this is a sweet
kind of speech, and/till of consolation, when in the Scriptures, and specially
in Paul, law is set against the law, sin against sin, death against death,
captivity against captivity, hell against hell, the altar against the altar,
the lamb against the lamb, the passover against the passover.
In
Romans 8:3 it is said: ‘For sin he condemned sin in
Psalm 68:18, Ephesians 4:8: ‘He hath led captivity captive’; in Hosea
And
here Paul seemeth to be an heretic, yea of all
heretics the greatest; and his heresy is strange and monstrous. For he saith
that he being dead to the law, liveth to God. The false apostles taught this
doctrine: Except thou live to the law, thou livest not to God; that is to say,
unless thou live after the law, thou art dead before God. But Paul saith quite
contrary: Except thou be dead to the law, thou canst not lave to God. The
doctrine of our adversaries at this day, is like to the doctrine of the false
apostles of that time. If thou wilt live to God, say they, live \0 the law, or
after the law.
But
contrariwise we say: If thou wilt live to God, thou must utterly die to the
law. Man’s reason and wisdom understandeth not this doctrine; therefore it
teacheth always the contrary, that is If thou wilt live unto God, thou must
keep the law; for it is written, ‘Do this and thou shalt live.’ And this is a
special principle amongst all the divines’ He that liveth after the law, liveth
unto God. Paul saith plainly the contrary: that is, we cannot live unto God,
unless we be dead to the law. Wherefore we must mount up to this heavenly
altitude, that we may be assured that we are far above the law, yea, that we
are utterly dead unto the law. Now, if we be dead unto the law, then hath the
law no power over us, like as it hath no power over Christ, who hath delivered
us from the same, that through him we might live unto God. All these things
tend to this end, to prove that we are not justified by the law, but by faith
only in Jesus Christ.
And
here Paul speaketh not of the ceremonial law; for he sacrificed in the
Wherefore
when the sophister understandeth that the ceremonial law only is abolished,
understand thou, that Paul and every Christian is dead to the whole law, and
yet the law remaineth still.
As
for example: Christ rising from death is free from the grave, and yet the grave
remaineth still Peter is delivered from the prison, the sick of the palsy from
his bed, the young man from his coffin, the maiden from her couch, and yet the prison,
the bed, the coffin, the couch do remain still. Even so, the law is abolished
when I am not subject unto it, the law is dead when I am dead unto it, and yet
remaineth still. But because I by another law am dead unto it, therefore it is
dead also unto me: as the grave of Christ, the prison of Peter, the couch of
the maiden, etc. do still remain; and yet Christ by his resurrection is dead
unto the grave, Peter by his deliverance is freed from the prison, and the maid
through life is delivered from the couch.
Wherefore
these words: ‘I am dead to the law,’ are very effectual. For he saith not ‘I am
free from the law for a time, or: I am lord over the law; but simply ‘I am dead
to the law,’ that is to say, I have nothing to do with the law. Paul could have
uttered nothing more effectual against the justification of the law, than to
say: ‘I am dead to the law,’ that is, I care nothing at all for the law;
therefore I am not justified by it.
Now,
to die to the law, is, not to be bound to the law, but to be free from the law
and not to know it. Therefore let him that will live to God, endeavor that he
may be found without the law, and let him come out of the grave with Christ.
The soldiers were astonished when Christ was risen out of the grave; and they also
which saw the maiden raised up from death to life, were amazed. So man’s reason
and wisdom is astonished and becometh foolish, when it heareth that we are not
justified except we be dead to the law for it is not able to reach into this
mystery. But we know that when by faith we apprehend Christ himself in our
conscience, we enter into a certain new law, which swalloweth up the old law
that held us captive. As the grave in which Christ lay dead, after that he was
risen again was void and empty, and Christ vanished away; so when I believe in
Christ, I rise again with him, and die to my grave, that is to say, the law
which held me captive: so that now the law is void, and I am escaped out of my
prison and grave, that is to say, the law. Wherefore the law hath no right to
accuse me, or to hold me any longer, for I am risen again.
It
is necessary that men’s consciences be diligently instructed, that they may
understand the difference between the righteousness of the law and of grace.
The righteousness of grace, or the liberty of conscience, doth in no wise
pertain to the flesh. For the flesh may not be at liberty, but must remain in
the grave, the prison, the couch: it must be in subjection to the law, and
exercised by the Egyptians. But the Christian conscience must be dead to the
law, that is to say, free from the law, and must have nothing at all to do with
it. It is good to know this; for it helpeth very much to the comforting of poor
afflicted consciences. Wherefore, when you see a man terrified and cast down
with the sense and feeling of his sin, say unto him:
Brother,
thou dost not rightly distinguish; thou placest the law in thy conscience,
which should be placed in the flesh. Awake, arise up, and remember that thou
must believe in Christ the conqueror of the law and sin. With this faith thou
shalt mount up above and beyond the law, into that heaven of grace where is no
law nor sin. And albeit the law and sins do still remain, yet they pertain
nothing to thee; for thou art dead to the law and sins.
These
things are easily said: but blessed is he which knoweth how to lay sure hold on
them in distress of conscience, that is, which can say when sin overweighteth
him, and the law accuseth and terrifieth him: What is this to me, O law, that
thou accusest me, and sayest that I have committed many sins? Indeed I grant
that I have committed many sins, yea and yet still do commit sins daily without
number. This toucheth me nothing: I am now deaf and cannot hear thee. Therefore
thou talkest to me in vain, for I am dead unto thee. But if thou wilt needs
dispute with me as touching my sins, get thee to my flesh and members my
servants: teach them, exercise and crucify them, but trouble not me, not
Conscience, I say, which am a lady and a queen, and have nothing to do with
thee: for I am dead to thee, and now I live to Christ, with whom I am under
another law, to wit the law of grace, which ruleth over sin and the law. By
what means? By faith in Christ, as Paul declareth hereafter.
But
this seemeth a strange and wonderful definition, that to live to the law is to
die to God; and to die to the law, is to live to God. These two propositions
are clean contrary to reason, and therefore no crafty sophister or law-worker
can understand them. But learn thou the true understanding thereof. He that
liveth to the law, that is, seeketh to be justified by the works of the law, is
and remaineth a sinner: therefore he is dead and condemned. For the law cannot
justify and save him, but accuseth, terrifieth, and killeth him. Therefore to
live unto the law is to die unto God and contrariwise, to die to the law is to
live unto God. Wherefore if thou wilt live unto God, thou must die to the law:
but if thou wilt live to the law, thou shalt die to God. Now, to live unto God,
is to be justified by grace or by faith for Christ’s sake, without the law and
works.
This
is then the proper and true definition of a Christian: that he ‘as the child of
grace and remission of sins, which is under no law, but is above the law, sin,
death and hell. And even as Christ is free from the grave, and Peter from the
prison, so is a Christian free from the law. And such a respect there is
between the justified conscience and the law, as is between Christ raised up
from the grave, and the grave; and as is between Peter delivered from the
prison, and the prison. And like as Christ by his death and resurrection is
dead to the grave, so that it hath now no power over him, nor is able any
longer to hold him, but the stone being rolled away, the seals broken, and the
keepers astonished, he riseth again, and goeth away without any let; and as
Peter by his deliverance is dead to the prison, and goeth whither he will; even
so the conscience by grace is delivered from the law. ‘So is every one that is
born of the Spirit’ (John 3:8). But the flesh knoweth not from whence this
cometh, nor whither it goeth, for it cannot judge but after the law. But on the
contrary, the Spirit saith: Let the law accuse me, let sin and death terrify me
never so much, yet I do not therefore despair; for I have a law against the
law, sin against sin, and death against death.
Therefore
when I feel the remorse and sting of conscience for sin, I behold that brazen
serpent Christ hanging upon the Cross. There I find another sin against my sin
which accuseth and devoureth me. Now, this other sin (namely in the flesh of
Christ) which taketh away the sin of the whole world, is almighty, it
condemneth and swalloweth up my sin. So my sin, that it should not accuse and
condemn me, is condemned by sin, that is, by Christ
crucified: ‘who is made sin for us, that we might be made the righteousness of
God through him’ (1 Corinthians
These
things be not done by the law or works, but by Christ
crucified; upon whose shoulders lie all the evils and miseries of mankind, the
law, sin, death, the devil and hell: and all these do die in him, for by his
death he hath killed them. But we must receive this benefit of Christ with a
sure faith. For like as neither the law nor any work thereof is offered unto
us, but Christ alone: so nothing is required of us but faith alone, whereby we
apprehend Christ, and believe that our sins and our death are condemned and
abolished in the sin and death of Christ.
Thus
have we always most certain and sure arguments which necessarily conclude that
justification cometh by faith alone. For how should the law and works avail to
justification, seeing that Paul is so earnest both against the law and works,
and saith plainly that we must be dead to the law, if we will live to God. But
if we be dead to the law, and the law be dead to us, then hath it nothing to do
with us. How then should it avail anything at all to our justification?
Wherefore we must needs say, that we be pronounced righteous by grace alone, or
by faith alone in Christ, without the law and works.
This
the blind sophisters do not understand, and therefore they dream that faith
justifieth not, except it do the works of charity. By this means faith which
believeth m Christ, becometh unprofitable and of none effect; for the virtue of
justifying is taken from it, except it be furnished with charity. But now let
us set apart the law and charity until another time, and let us rest upon the
principal point of this present matter; which is this, that Jesus Christ the
Son of God died upon the cross, did bear in his body my sin, the law, death,
the devil and hell. These invincible enemies and tyrants do oppress, vex and
trouble me, and therefore I am careful how I may be delivered out of their
hands, justified and saved. Here I find neither law, work, nor charity, which
is able to deliver me from their tyranny. There is none but Christ only and
alone, which taketh away the law, killeth my sin, destroyeth my death in his
body, and by this means spoileth hell, judgeth and crucifieth the devil, and
throweth him down into hell. To be brief, all the enemies which did before
torment and oppress me, Christ Jesus hath brought to nought: he hath spoiled
them and made a show of them openly, triumphing by himself over them
(Colossians 2:15), in such sort, that they now rule and reign no more over me,
but are constrained to serve me.
By
this we may plainly see, that there is nothing here for us to do only it
belongeth unto us, to hear that these things have been wrought and done in this
sort, and by sure and confident faith to apprehend the same. And this is the
true formed [and furnished] faith indeed. Now, when I have thus apprehended
Christ by faith, and through him am dead to the law, justified from sin,
delivered from death, the devil and hell, then I do good works, I love God, I
give thanks to him, I exercise charity towards my neighbor.
But
this charity or works following, do neither form nor adorn my faith, but my
faith formeth and adorneth charity. This is our divinity; which seemeth strange
and marvellous, or rather foolish, to carnal reason: to wit, that I am not only
blind and deaf to the law, yea delivered and freed from the law, but also
wholly dead unto the same.
This
sentence of Paul: ‘through the law I am dead to the law,’ is full of consolation.
Which if it may enter into a man in due season, and take sure hold in his heart
with good understanding, it may so work, that it will make him able to stand
against all dangers of death, and all terrors of conscience and sin, although
they assail him, accuse him, and would drive him to desperation never so much.
True it is, that every man is tempted: if not in his life, yet at his death.
There, when the law accuseth him and sheweth unto him his sins, his conscience
by and by saith: Thou hast sinned. If then thou take good hold of that which
Paul here teacheth, thou wilt answer: I grant I have sinned. Then will God
punish thee. Nay, he will not do so.
Why,
doth not the law of God so say? I have nothing to do with that law.
Why
so? Because I have another law which striketh this law dumb, that is to say,
liberty. What liberty is that? The liberty of Christ, for by Christ I am
utterly freed from the law. Therefore that law which is and remaineth a law to
the wicked, is to me liberty, and bindeth that law which would condemn me; and
by this means that law which would bind me and hold me captive, is now fast
bound itself, and holden captive by grace and liberty, which is now my law;
which saith to that accusing law: Thou shalt not hold this man bound and
captive, or make him guilty, for he is mine; but I will hold thee captive, and
bind thy hands that thou shalt not hurt him, for he liveth now unto Christ, and
is dead unto thee.
This
to do, is to dash out the teeth of the law, to wrest his sting and all his
weapons from him, and to spoil him of all his force. And yet the same law
notwithstanding continueth and remaineth still to the wicked and unbelievers:
and to us also that be weak, so far forth as we lack faith, it continueth yet
still in its force; here it hath its edge and teeth. But if I do believe in
Christ, although sin drive me never so much to despair, yet staying upon this
liberty which I have in Christ, I confess that I have sinned: but my sin which
is a condemned sin, is in Christ which is a condemning sin. Now this condemning
sin is stronger than that which is condemned: for it is justifying grace,
righteousness, life and salvation. Thus when I feel the terror of death, I say
Thou hast nothing to do with me, O death; for I have another death which
killeth thee my death, and that death which killeth is stronger than that which
is killed.
Thus
a faithful man by faith only in Christ, may raise up himself, and conceive such
sure and sound consolation, that he shall not need to fear the devil, sin,
death, or any evils. And although the devil set upon him with all might and
main, and go about with all the terrors of the world to oppress him, yet he
conceiveth good hope even in the midst thereof, and thus he saith: Sir Devil, I
fear not thy threatenings and terrors, for there is one whose name is Jesus
Christ, in whom I believe; he hath abolished the law, condemned sin, vanquished
death, and destroyed hell; and he is thy tormentor, O Satan, for he hath bound
thee and holdeth thee captive, to the end that thou shouldest no more hurt me,
or any that believeth in him.
This
faith the devil cannot overcome, but is overcome of it. ‘For this (saith
Paul
therefore, through a vehement zeal and indignation of spirit, calleth grace
itself the law, which notwithstanding is an exceeding and inestimable liberty
of grace which we have in Christ Jesus. Moreover he giveth this opprobrious
name unto the law for our consolation, to let us understand that there is now a
new name given unto it, for that it is not now alive any more, but dead and
condemned. And here (which is a pleasant sight to behold) he bringeth forth the
law, and setteth it before us as a thief and a robber which is already
condemned and adjudged to death. For he describeth it as it were a prisoner
having both hands and feet fast bound, and all his power taken away, so that it
cannot exercise his tyranny, that is to say, it cannot accuse and condemn any
more; and with this most pleasant sight, he maketh it contemptible to the
conscience; so at now he which believeth in Christ, dare boldly and with a
certain holy pride triumph over the law after this manner: I am a sinner; if
thou canst do anything against me, O law, now do thy worst. So far off is it
then, that the law is now terrible unto him which doth believe.
Since
Christ is risen from death, why should he now fear the grave? Since Peter is
delivered from the prison, why should he now fear it? When the maiden was at
the point of death, then might she indeed fear the bed: but now being raised
up, why should she fear it? In like manner, why should a Christian which verily
possesseth Christ by faith, fear the law? True it is, that he feeleth the
terrors of the law, but he is not overcome of them; but staying upon the
liberty which he hath in Christ, he saith: I hear thee murmuring, O law, that
thou wouldest accuse me and condemn me; but this troubleth me nothing at all;
thou art to me as the empty grave was unto Christ; for I see that thou art fast
bound hand and foot; and this hath my law done. What law is that?
Thus
Christ, with most sweet names, is called my law, my sin, my death, against the
law, against sin, against death: whereas in very deed he is nothing else but
mere liberty, righteousness, life and everlasting salvation.
And
for this cause he is made the law of the law, the sin of sin, the death of
death, that he might redeem from the curse of the law, justify me and quicken
me. So then, while Christ is the law, he is also liberty, while he is sin, he
is righteousness, and while he is death, he is life. For in that he suffered
the law to accuse him, sin to condemn him, and death to devour him, he
abolished the law, he condemned sin, he destroyed death, he justified and saved
me. So is Christ the poison of the law, sin and death, and the remedy for the
obtaining of liberty, righteousness and everlasting life.
This
manner of speech which Paul here useth, and is proper unto him alone, is very
pleasant and full of consolation. Likewise in the seventh chapter to the
Romans, he setteth the law of the spirit against the law of the members. And
because this is a strange and marvellous manner of speaking, therefore it
entereth more easily into the mind and sticketh faster in the memory. Moreover,
when he saith: ‘I through the law am dead to the law,’ it soundeth more sweetly
than if he should say: I through liberty am dead to the law. For he setteth
before us, as it were, a certain picture, as if the law were fighting against
the law. As though he should say: O law, if thou carat accuse me, terrify me,
and bind me, I will set above and against thee another law, that is to say,
another tyrant and tormentor, which shall accuse thee, bind thee and oppress
thee. Indeed thou art my tormentor, but I have another tormentor, even Christ,
which shall torment thee to death; and when thou art thus bound, tormented and
suppressed, then am I at liberty. Likewise if the devil scourge me, I have a
stronger devil, which shall in turn scourge him and overcome him. So then grace
is a law, not to me, for it bindeth me not, but to my law; which this law so
bindeth, that it cannot hurt me any more.
Thus
Paul goeth about to draw us wholly from the beholding of the law, sin, death,
and all other evils, and to bring us unto Christ, that there we might behold
this joyful conflict: to wit, the law fighting against the law, that it may be
to me liberty; sin against sin, that it may be to me righteousness; death
against death, that I may obtain life; Christ fighting against the devil, that
I may be the child of God; and destroying hell, that I may enjoy the kingdom of
heaven.
That is to say, that I might be
alive in the sight of God. Ye see then that there is no life unless ye be
without the law, yea unless ye be utterly dead unto the law, I mean in
conscience. Notwithstanding, in the mean season (as I have often said) so long
as the body liveth, the flesh must be exercised with laws, and vexed with
exactions and penalties of laws. But the inward man, not subject to the law,
but delivered and freed from it, is a lively, just and holy person, not of
himself or in his own substance, but in Christ, because he believeth in him, as
followeth.
This he addeth, to declare that the
law is a devourer of the law. Not only, saith he, I am dead to the law through
the law, that I may live to God, but also I am crucified with Christ. But
Christ is Lord over the law, because he is crucified and dead unto the law:
therefore am I also lord over the law; for I likewise am crucified and dead
unto the law, forasmuch as I am crucified and dead with Christ. By what means?
By grace and faith. When through this faith I am crucified and dead unto the
law, then the law loseth all its power which it had over me, even as it hath
lost all its power which it had over Christ. Wherefore, even as Christ himself
was crucified to the law, sin, death and the devil, so that they have no
further power over him; even so I through faith being now crucified with Christ
in spirit, am crucified and dead to the law, sin, death and the devil, so that
they have no further power over me, but are now crucified and dead unto me.
Paul
speaketh not here of crucifying by imitation or example, (for to follow the
example of Christ, is also to be crucified with him), which crucifying
belongeth to the flesh. Whereof Peter speaketh (1 Peter
I speak not so, saith he, of my
death and crucifying, as though I now lived not yea I live, for I am quickened
by his death and crucifying through the which I die; that is, forasmuch as by
grace and faith I am delivered from the law, sin and death, I now live indeed.
Wherefore that crucifying and that death whereby I am crucified and dead to the
law, sin, death and all evils, is to me resurrection and life. For Christ
crucifieth the devil, he killeth death, condemneth sin, and bindeth the law:
and I believing this, am delivered from the law, etc. The law therefore is
bound, dead and crucified unto me, and I again am bound, dead, and crucified
unto it. Wherefore even by this death and crucifying, that is to say, by this
grace or liberty, I now live.
Here
(as before I have said) we must observe Paul’s manner of speaking.
He
saith that we are dead and crucified to the law, whereas in very deed the law
itself is dead and crucified unto us. But this manner of speech he useth here
of purpose, that it may be the more sweet and comfortable unto us. For the law
(which notwithstanding continueth, liveth and reigneth in the whole world,
which also accuseth and condemneth all men) is crucified and dead unto those
only which believe in Christ therefore to them alone belongeth this glory, that
they are dead to the law, sin, etc.
That is to say, not in mine own
person, nor in mine own substance. Here he plainly sheweth by what means he
liveth; and he teacheth what true Christian righteousness is, namely, that
righteousness whereby Christ liveth in us, and not that which is in our person.
Therefore when we speak of Christian righteousness, we must utterly reject the
person. For if I hold to the person, or speak thereof, then there is made of
the person, whether I will or no, a worker subject to the law. But here must
Christ and my conscience become one body, so that nothing remain in my sight
but Christ crucified and raised from the dead. But if I behold myself only and
set Christ aside, I am gone. For by and by I fall into this cogitation: Christ
is in heaven, and thou art on the earth; how shalt thou now come unto him?
Forsooth
I will live holily, and do that which the law requireth, so shall I enter into
life. Here returning to myself, and considering what I am, and what I ought to
be, and what I am bound to do, I lose the sight of Christ, who alone is my
righteousness and life. Who being lost, there is no counsel nor succor now
remaining, but certain desperation and destruction must needs follow.
And
this is a common evil among men. For such is our misery, that when temptation
or death cometh, by and by setting Christ aside, we consider our own life past,
and what we have done. Here, except we be raised up again by faith, we must
needs perish. Wherefore we must learn in such conflicts and terrors of
conscience (forgetting ourselves and setting the law, our life past, and all
our works apart, which drive us to the consideration of ourselves only) to turn
our eyes wholly to the brazen serpent Jesus Christ crucified, and assuredly
believe that he is our righteousness and life, nor fearing the threatenings and
terrors of the law, sin, death, the wrath and judgment of God. For Christ, on
whom our eyes are fixed, in whom we live, who also liveth in us, is Lord and
conqueror of the law, sin, death and all evils: in whom most certain and sure
consolation is set forth unto us, and victory given.
Nevertheless I live, yet not I now, but Christ liveth in me
Where he saith, ‘Nevertheless I
live,’ he speaketh it, as it were in his own person. Therefore he by and by
correcteth himself, saying: ‘Yet not I now.’
That
is to say, I live not now in my own person, ‘but Christ liveth in me.’
Indeed
the person liveth, but not in himself, nor for anything that is in him. But who
is that ‘I’ of whom he saith, ‘Yet not I’? This ‘I’ is he which hath the law,
and is bound to do the works thereof; who also is a certain person separate
from Christ. This person Paul rejecteth; for ‘I’ as a person separate from
Christ belongeth to death and hell. Therefore he saith: ‘Now not I, but Christ
liveth in me,’ Christ is my form [my furniture and perfection] adorning and
beautifying my faith, as the color or the clear light do garnish and beautify
the wall. (Thus are we constrained grossly to set forth this matter. For we
cannot spiritually conceive, that Christ is so nearly joined and united unto
us, as the light or whiteness are unto the wall.) Christ therefore, saith he,
thus joined and united unto me and abiding in me, liveth this life in me which
now I live; yea Christ himself is this life which now I live. Therefore Christ
and I in this behalf are both one.
Now
Christ living in me abolisheth the law, condemneth sin and destroyeth death;
for it cannot be, but at his presence all these must needs vanish away. For
Christ is everlasting peace, consolation, righteousness and life; and to these
the terror of the law, heaviness of mind, sin, hell and death, must needs give
place. So Christ living and abiding in me, taketh away and swalloweth up all
evils which vex and afflict me. This union or conjunction, then, is the cause
that I am delivered from the terror of the law and sin, am taken out of myself,
and translated into Christ and his kingdom, which is a kingdom of grace,
righteousness, peace, joy, life, salvation, and eternal glory. Whilst I thus
abide and dwell in him, what evil is there that can hurt me?
In
the mean season the old man abideth without, and is subject to the law: but as
concerning justification, Christ and I must be entirely conjoined and united
together, so that he may live in me and I in him. And this is a wonderful manner
of speech. Now because Christ liveth in me, therefore whatsoever of grace,
righteousness, life, peace and salvation is in me, it is all his, and yet
notwithstanding the same is mine also, by that inseparable union and
conjunction which is through faith; by the which Christ and I are made as it
were one body in spirit. Forasmuch then as Christ liveth in me, it followeth
that as there must needs be present with him, grace, righteousness, life and
eternal salvation; so the law, sin, and death must needs be absent: yea the law
must be crucified, swallowed up and abolished of the law, sin of sin, death of
death, the devil of the devil. Thus Paul goeth about to draw us wholly away
from ourselves, from the law and works, and to transplant us into Christ and the
faith of Christ; so that in the matter of justification we should think upon
nothing else but grace, separating the same far from the law and works, which
in this matter ought to have no place.
Paul
hath his peculiar phrase or kind of speech, which is not after the manner of
men, but divine and heavenly, nor used of the Evangelists or of the rest of the
Apostles, saving only of John, who is also wont sometimes so to speak. And if
Paul had not first used this phrase, and set forth the same unto us in plain
words, the very saints themselves durst not have used it. For it seemeth a very
strange and monstrous manner of speaking thus to say: I live, I live not; I am
dead, I am not dead; I am a sinner, I am not a sinner; I have the law, I have
not the law. Which. phrase is sweet and comfortable to all those that believe
in Christ. For in that they behold themselves, they have both the law and sin;
but in that they look unto Christ, they are dead to the law, and have no sin.
If therefore in the matter of justification thou separate the person of Christ
from thy person, then art thou in the law, thou abidest in it, and livest in
thyself and not in Christ, and so thou are condemned of the law, and dead
before God. For thou hast that faith which (as the sophisters dream) is
furnished with charity. Thus I speak for example’s sake. For there was never
anyone found that was saved by this faith. And therefore what things soever the
popish sophisters have written touching this faith, are nothing else but vain
toys and mere deceits of Satan. But let us grant that such there be as have
this faith: yet are they not therefore righteous. For they have but an
historical faith concerning Christ, which the devil also and all the wicked
have.
Faith
therefore must be purely taught: namely, that by faith thou art so entirely and
nearly joined unto Christ, that he and thou are made as it were one person; so
that thou mayst boldly say: I am now one with Christ, that is to say, Christ’s
righteousness, victory and life are mine. And again, Christ may say: I am that
sinner, that is, his sins, death etc. are mine, because he is united and joined
unto me, and I unto him. For by faith we are so joined together, that we are
become one flesh and one bone, as Ephesians
Hitherto
we have declared this to be the first argument of Paul, that either Christ must needs be the minister of sin, or else the law doth not
justify.
When
he had finished this argument, he set forth himself for an example, saying that
he was dead unto that old law by a certain new law. Now he answereth two
objections which might have been made against him. His first answer is against
the cavillations of the proud, and the offense of the weak. For when remission
of sins is freely preached, then do the malicious by and by slander this
preaching, as Romans 3:8: ‘Let us do evil, that good may come.’ For these
fellows, as soon as they hear that we are not justified by the law, forthwith
do maliciously conclude and say: Why then, let us reject the law. Again, if
grace do there abound, say they, where sin doth abound, let us then abound in
sin, that we may be justified, and that grace may the more abound. These are
the malicious and proud spirits which spitefully and wittingly slander the
Scriptures and sayings of the holy Ghost, even as they slandered Paul whilst
the Apostles lived, to their own confusion and condemnation, as it is said, 2
Peter
Moreover,
the weak, which are not malicious, are offended when they hear that the law and
good works are not to be done as necessary to justification. These must be
helped, and must be instructed how good works do not justify how they ought to
be done, how not to be done.
These
ought to be done, not as the cause, but as the fruits of righteousness: and
when we are made righteous, we ought to do them; but not contrariwise, to the
end that when we are unrighteous, we may be made righteous. The tree maketh the
apple, but not the apple the tree.
He
said before’ ‘I am dead’ etc. Here the presumptuous and malicious might soon
take occasion to cavil after this manner: What sayest thou Paul? Art thou dead?
How then dost thou speak? How dost thou write?
The
weak also might soon be offended, and say unto him: What art thou Paul? Do we
not see that thou art living, and dost such things as pertain to this life? To
this he answereth: ‘I live indeed, and yet not I, but Christ liveth in me.’
There is then a double life. The first is mine, which is natural or animal; the
second is the life of another, that is to say, the life of Christ in me. As
touching my natural life I am dead, and now I live another life. I live not now
as Paul, but Paul is dead. Who is it then that liveth? The Christian. Paul
therefore, as he liveth in himself, is wholly dead through the law; but as he
liveth in Christ, or rather as Christ liveth in him, he liveth by another life;
for Christ speaketh in him, worketh in him, and exerciseth all the operations
of life in him. This cometh not now of the life of Paul, but of the life of the
Christian. Therefore thou malicious spirit, where I say that I am dead, now
slander my words no more. And thou that art weak, be not offended, but
distinguish and divide this matter rightly. For, as I said, there are two
lives: to wit, my natural life, and the life of another. By mine own life I
live not: for if I did, the law would have dominion over me, and hold me in
captivity. To the end therefore that it should not hold me in captivity and
bondage, I am dead to it by another law and this death purchaseth unto me the
life of another, even the life of Christ; which life is not mine by nature, but
is given unto me by Christ through faith.
Secondly,
this objection might also have been made against Paul: What sayest thou Paul?
Dost thou not live by thine own life, or in thine own flesh, but in Christ? We
see thy flesh, but we see not Christ. Wouldst thou then delude us by thine
enchantments, that we should not see thee present in flesh, living as thou
didst before, having the five senses and doing all things in corporal life as
others do? He answereth:
And that which I now live in the flesh, I live by faith in the son of God
As if he should say: True it is that
I live in the flesh, but this life, whatsoever it is, I esteem as no life; for
in very deed it is no true life, but a shadow of life, under the which another
liveth, that is to say, Christ, who is my true life indeed: which life thou
seest not, but only hearest, as ‘thou hearest the sound of the wind but knowest
not whence it cometh or whither it goeth’ (John 3:8). Even so thou seest me
speaking, eating, laboring, sleeping, and doing other things, and yet thou
seest not my life.
For
this time of life which I now live, I live indeed in the flesh, but not of the
flesh, or according to the flesh, but in faith, of faith, and according to
faith. Paul then denieth not that he liveth m the flesh, because he doth all
things that belong to a natural man. He useth also carnal things, as meat,
drink, apparel, and such like, which without doubt is to live in the flesh; but
he saith that this is not his life: and although he useth carnal things, yet he
liveth not through them, as the world liveth through the flesh and after the
flesh: for it neither knoweth nor hopeth for any life besides this.
Therefore,
saith he, this life which I now live in the flesh, whatsoever it is, I live in
the faith of the Son of God. For this word which I now corporally speak, is the
word not of the flesh, but of the Holy Ghost, and of Christ.
This
sight which goeth in or cometh out at mine eyes, proceedeth not of the flesh,
that is to say, it is not governed of the flesh, but of the Holy Ghost. So my
hearing cometh not of the flesh, although it be in the flesh, but it is in and
of the Holy Ghost. A Christian speaketh none other but chaste, sober, and holy
things, which pertain unto Christ, to the glory of God and the profit of his
neighbor. These things come not of the flesh, neither are done according to the
flesh, and yet are they in the flesh. For I cannot teach, write, pray, or gave
thanks, but with those instruments of the flesh, which are necessary to the
accomplishing of these works: and yet notwithstanding these works proceed not
of the flesh, but are given by God from above. In lake manner I behold a woman,
but with a chaste eye, not lusting after her. This beholding cometh not of the
flesh, although it be in the flesh, because the eyes are the carnal instruments
of this sight; but the chasteness of this sight cometh from heaven.
Thus
a Christian useth the world and all creatures, so that there is no difference
between him and the infidel. For in their apparel, in their feeding, in their
hearing, seeing, speaking, gestures, countenances and outward appearance they
are like, as Paul saith also of Christ: ‘In outward appearance he was found as
a man’ (Philippians 2:7). Yet notwithstanding there is great difference. For I
live in the flesh, I grant, but I live not of myself; but that which I now live
in the flesh, I live in the faith of the Son of God. This which I now speak,
springeth out of another fountain than that which thou heardest of me before. Paul
before his conversion spake with the same voice and tongue wherewith he spake
afterwards; but his voice and his tongue were then blasphemous, and therefore
he could speak nothing else but blasphemies and abominations against Christ and
his Church. After he was converted he had the same flesh, the same voice and
tongue which he had before, and nothing was changed: but his voice and his
tongue then uttered no blasphemies, but spiritual and heavenly words, to wit,
thanksgiving and the praise of God: which came of faith and the Holy Ghost. So
then I live in the flesh, but not of the flesh or after the flesh, but in the
faith of the Son of God.
Hereby
we may plainly see whence this other and spiritual life cometh which the
natural man doth in no wise perceive, for he knoweth not what manner of life
this is. He heareth the sound of the wind, but whence it cometh, or whither it
goeth he knoweth not. He heareth the voice of the spiritual man, he knoweth his
face, his manners, and his gestures; but he seeth not whence those words, which
are not now wicked and blasphemous as before, but holy and godly, or whence
those motions and actions do come. For this life is in the heart by faith,
where the flesh is killed, and Christ reigneth with his Holy Spirit, who now seeth,
heareth, speaketh, worketh, suffereth, and doth all other things in him,
although the flesh do resist. To conclude, this life is not of the flesh,
although it be in the flesh; but of Christ the Son of God, whom the Christian
possesseth by faith.
Who loved me, and gave himself for me
Here have ye the true manner of
justification set before your eyes, and a perfect example of the assurance of
faith. He that can with a firm and constant faith say these words with Paul: ‘I
live by faith in the Son of God, who loved me and gave himself for me,’ is
happy indeed. And with these words Paul taketh away the whole righteousness of
the law and works, as afterwards we will declare. We must therefore diligently
weigh and consider these words: ‘The Son of God loved me, and gave himself for
me.’ It was not I then that first loved the Son of God, and delivered myself
for him; as the sophisters dream that they love the Son of God, and deliver
themselves for him. For they teach that a man, ex puris naturalibus, that is,
of his own pure natural strength, is able to do meritorious works before grace,
and love God and Christ above all things. These fellows prevent the love of God
and Christ; for they do that is in them, say they; that is, they become monks,
they do not only fulfill the commandments, but also they observe the counsels,
they do the works of supererogation, and sell their superfluous merits to
laymen, and so, as they dream, they give themselves for Christ, and thereby
save both themselves and others, turning the words of Paul: ‘Which loved me’
etc., clean contrary, and saying: We have loved Christ and given ourselves for
him. Thus while the wicked, being puffed up with the wisdom of the flesh,
imagine that they do what in them lieth, they love God, they deliver themselves
for Christ: what do they else but abolish the Gospel, deride, deny, and
blaspheme Christ, yea, spit upon him and tread him under foot? They confess in
words that he is a justifier and a savior: yet m very deed they take from him
the power both to justify and save, and give the same to their own will-works,
their ceremonies and devotions. This is to live in their own righteousness and
works and not in the faith of the Son of God.
Wherefore this is not the true way
to attain justification, that thou shouldst begin to do that, which in thee
lieth: as the sophisters and school doctors do teach, which affirm that if a
man do what in him lieth, God will infallibly give unto him his grace. Which
proposition is an article of faith with them.
And
to shew that they understand no whit of the doctrine of Paul and the Gospel,
they say that this clause: ‘do what in him lieth,’ ought not to be straitly
urged, but it sufficeth if it be taken as a physical point, and not as a
mathematical and indivisible, which cannot exist. That is to say, it is enough
if we do those things which may be approved by the judgment of any good man:
for then grace shall surely follow, not indeed by reason of the merit of
congruence in itself, but by reason of the infallibility of God, who is so good
and just, that he must needs give grace as a recompense for good works, etc.
And hereof cometh this verse: – Ultra posse viri non vult Deus ulla requiri.
That
is, God will no more require of man, Than of himself perform he can.
Indeed
this is a good saying if it be used rightly, and in place convenient that is,
in the government of commonweals or families, or in things natural. As for
example: if I being in the kingdom of reason, do govern a family, build a
house, or execute the office of a magistrate, doing as much as I am able, or
that which in me lieth, therein I am excused. For this kingdom hath its bounds
and limits: to the which also these sayings (‘to do what in us lieth,’ or ‘to
do as much as we are able’) do properly pertain. But the sophisters apply these
sayings to the spiritual kingdom, wherein a man can do nothing else but sin:
for he is ‘sold under sin’ (Romans
For
the kingdom of man’s reason and the spiritual kingdom must be separate far
asunder.
Moreover,
they say that nature is corrupt, but the qualities of nature notwithstanding
are sound and uncorrupt, which also they attribute even unto devils. Upon this
ground they reason after this manner: if the natural qualities of man be sound
and uncorrupt, then is his understanding pure and his will good axed uncorrupt,
and so consequently all the qualities of nature are perfect m him. To know
these things, it is necessary for you, that the purity of the doctrine of faith
may be preserved. Where they say then that the natural qualities of man are
sound and uncorrupt, I do grant this. But if thereof they do infer that a man
is able of himself to fulfill the law, to love God, etc., then I deny the
consequence; and here I make a distinction between the natural and the
spiritual qualities, and I say that the spiritual qualities are not sound, but
corrupt, yet are utterly quenched through sin both in man and devil, so that
there is in them nothing else but corrupt understanding and a will continually
striving against the will of God, which thinketh nothing else but that which is
against God. Notwithstanding I grant that the natural qualities are uncorrupt. But
what qualities are they? That a man drowned in ungodliness, and a bondslave of
Satan, hath will, reason, free choice, and power notwithstanding to build a
house, to execute the office of a magistrate, to guide a ship, and to do such
other things as are subject unto man, according to Gen 1. For these things are
not taken from him: generation, civil government, household management, are not
done away, but they are confirmed by these sayings; which the sophisters have
falsely applied to the spiritual qualities. They took them, no doubt, from the
Fathers, but because they did not well understand than, they wrested them to
things spiritual, and thus mingled and confounded things civil and
ecclesiastical. Our part therefore is to restore these things to their purity,
and to remove these scandals from the Church. We do not then deny but that
these sentences are true in the corporal kingdom: but if ye bring them into the
spiritual kingdom and the presence of God, I utterly deny them; for there, as I
said, we are clean overwhelmed and drowned in sins.
Whatsoever
is in our will is evil; whatsoever is in our understanding is error. Wherefore
in matters pertaining to God, man hath nothing but darkness, errors, malice,
and perverseness both of will and understanding.
How
then shall he work well, fulfill the law, love God, etc.?
Wherefore
Paul saith here that Christ first began and not we. ‘He, even he (saith Paul)
loved me and gave himself for me.’ As if he said: He found in me no good will
or right understanding; but this good Lord had mercy upon me. He saw me to be
nothing else but wicked, going astray, contemning God, and flying from him more
and more; yea rebelling against God, taken, led, and carried away captive of
the devil. Thus of his mere mercy preventing my reason, my will, and my
understanding, he loved me, and so loved me, that he gave himself for me, to
the end that I might be freed from the law, sin, the devil, and death.
Again,
these words: ‘The Son of God loved me, and gave himself for me,’ are mighty
thunderings and lightnings from heaven against the righteousness of the law and
the doctrine of works. So great and so horrible wickedness, error, darkness and
ignorance was in my will and understanding, that it was impossible for me to be
ransomed by any other means than by such an inestimable price. Why do we then
vaunt of the integrity and soundness of nature, of the rule of reason, of
freewill, and of doing what in us lieth? Why do I offer, to pacify the wrath of
God (who as Moses saith, ‘is a consuming fire,’ Deuteronomy 4:24), this my
rotten stubble and straw, yea horrible sins, and claim of him to reward me with
grace and everlasting life for them, since here I learn such wickedness to lie
lurking in my nature, that the whole world and all creatures thereto were not
able to countervail the indignation of God, but that the very Son of God
himself must needs be delivered for the same?
But
let us consider well this price, and let us behold this captive delivered (as
Paul saith) ‘for me,’ the Son of God I mean, and we shall see him without all
comparison to exceed and excel all creatures. What wilt thou do when thou
hearest the Apostle say that such an inestimable price was given for thy sins?
Wilt thou bring thy cowl, thy shaven crown, thy chastity, thy obedience, thy
poverty? What shall all these do? Yea, what shall the law of Moses avail, and
the works of the law? What shall all the works of all men, and all the
sufferings of the martyrs profit thee? What is the obedience of all the holy
angels in comparison of the Son of God delivered, and that most shamefully,
even to the death of the Gross, so that there was no drop of his most precious
blood, but it was shed, and that for thy sins? If thou didst but rightly
consider this price, thou shouldst hold as accursed all these ceremonies, vows,
works, and merits before grace and after, and throw them all down to hell. For
it is an intolerable and horrible blasphemy to imagine that there is any work
whereby thou shouldst presume to pacify God, since thou seest that there is
nothing which is able to pacify him but this inestimable price, even the death
and blood of the Son of God, one drop whereof is more precious than the whole
world.
Who is this ‘me’? Even I wretched
and damnable sinner, so dearly beloved of the Son of God, that he gave himself
for me. If I then through works or merits of congruence and worthiness could
have loved the Son of God, and so come unto him, what needed he to deliver
himself for me? Hereby it appeareth how coldly the Papists handled, yea how
they utterly neglected the holy Scriptures, and the doctrine of faith. For if
they had considered but only these words, that it behoved the Son of God to be
given for me, it had been impossible that any order or sect should have sprung
up amongst them. For faith would by and by have answered: Why dost thou choose
this kind of life, this religious order, this work? Dost thou this to please
God, or to be justified thereby? Dost thou not hear, O thou wretch, that the
Son of God shed his blood for thee? This true faith in Christ would easily have
withstood all manner of sects.
Wherefore
I say (as I have oftentimes said) that there is no remedy against sects, or
power to resist them, but this only article of Christian righteousness. If we
lose this article, it is impossible for us to withstand any errors or sects; as
we may see at this day in the fantastical spirits, the Anabaptists and the
Sacramentarians: who being fallen away from this article of justification, will
never cease to fall, err, and seduce others until they come to the fullness of
all iniquity. There is no doubt, but they will raise up innumerable sects, and
still devise new works. But what are all these things (though they have never
so goodly a shew of holiness), if ye compare them to the death and blood of the
Son of God, who gave himself for me? Consider well, I pray you, who this Son of
God is, how glorious he is, how mighty he as. What is heaven and earth in
comparison of him? Let all the Papists and all the authors of sects, yea
thought the whole world take their part, be thrown down into hell, with all
their righteousness, works and merits, rather than the truth of the Gospel
should be blemished, and the glory of Christ perish. What mean they then to
brag so much of works and merits? If I being a wretch and a damned sinner could
be redeemed by any other price, what needed the Son of God. to be given for me?
But because there was no other price either in heaven or in earth, but Christ
the Son of God, therefore it was most necessary that he should be delivered for
me. Moreover, this he did of inestimable love; for Paul saith ‘which loved me.’
Wherefore
these words: ‘which loved me’ etc., are full of faith. And he that can utter
this little word ‘me,’ and apply it unto himself with a true and a constant
faith as Paul did, shall be a good disputer with Paul against the law. For he
delivered neither sheep, ox, gold, nor silver, but even God himself entirely
and wholly, ‘for me,’ even for ‘me,’ I say, a miserable and wretched sinner.
Now therefore, in that the Son of God was thus delivered to death for me, I
take comfort and apply this unto myself. And this manner of applying is the
very true force and power of faith. He that worketh speaketh not thus: ‘Christ
loved me,’ etc.
These
words (which are the pure preaching of grace and Christian righteousness
indeed) Paul setteth against the righteousness of the law. As if he said: be it
so that the law is a heavenly doctrine, and hath also his glory; yet
notwithstanding it loved not me, nor gave itself for me; yea, it accuseth me,
terrifieth me, and driveth me to desperation. But I have now another which hath
delivered me from the terrors of the law, sin, and death, and hath brought me
into liberty, the righteousness of God, and eternal life.
Who
is called the Son of God, which loveth me and giveth himself for me; to whom be
praise and glory for ever.
Faith
therefore, as I have said, embraceth and wrappeth in itself Christ Jesus the
Son of God, delivered to-death for us, as Paul here teacheth, who being
apprehended by faith, giveth unto us righteousness and life. For Christ is the
Son of God, which of mere love gave himself for our redemption. And with these
words Paul setteth out most lively the priesthood and offices of Christ: which
are, to pacify God, to make intercession for sinners, to offer up himself a
sacrifice for their sins, to redeem, to instruct, and to comfort them, etc. Let
us learn therefore to give a true definition of Christ, not as the
school-divines and meritmongers do, which make him a new lawgiver, who
abolishing the old law hath established a new. To these Christ is nothing else
but an exactor and a tyrant. But let us define him as Paul here doth: namely,
that he is the Son of God, who not for our desert or any righteousness of ours,
but of his own free mercy and love, offered up himself a sacrifice for us
sinners, that he might sanctify us for ever.
Christ
then is no Moses, no exactor, no giver of laws, but a giver of grace, a Savior,
and one that is full of mercy: briefly, he is nothing else but infinite mercy
and goodness, freely given and bountifully giving unto us. And thus shall you
paint out Christ in his right colors. If you suffer him any otherwise to be
painted out unto you, when temptation and trouble cometh you shall soon be
overthrown. Now, as it is the greatest knowledge and cunning that Christians
can have, thus to define Christ; so of all things it is the hardest. For I
myself even in this great light of the Gospel, wherein I have been so long exercised,
have much ado to hold this definition of Christ which Paul here giveth so
deeply hath the doctrine and pestilent opinion that Christ is a lawgiver,
entered even as it were oil into my bones.
Ye
young men therefore are in this case much more happy than we that are old. For
ye are not infected with these pernicious errors, wherein I have been so nusled
and so drowned even from my youth, that at the very hearing of the name of
Christ my heart hath trembled and quaked for fear: for I was persuaded that he
was a severe judge. Wherefore it is to me a double travail and trouble to
correct and reform this evil: first to forget, to condemn, and to resist this
old grounded error, that Christ is a lawgiver and a judge; for it always
returneth and plucketh me back: then to plant in my heart a new and a true
persuasion of Christ that he is a justifier and a Savior. Ye (I say) that are
young, may learn with much less difficulty to know Christ purely and sincerely,
if ye will. Wherefore if any man feel himself oppressed with heaviness and
anguish of heart, he must not impute it unto Christ, although it come under the
name of Christ, but unto the devil, who oftentimes cometh under the color of
Christ, and transformeth himself into an angel of light.
Let
us learn therefore to put a difference between Christ and a lawgiver, not only
in word but also in deed and in practice; that when the devil shall come under
the shadow of Christ, and shall go about to trouble us under his name, we may
know him not to be Christ, but a very fiend indeed. For Christ when he cometh,
is nothing else but joy and sweetness to a trembling and broken heart, as here
Paul witnesseth, who setteth him out with this most sweet and comfortable title
when he saith: ‘Which loved ME, and gave himself for me.’ Christ therefore in
very deed is a lover of those which are in trouble or anguish, in sin and
death, and such a lover as gave himself for us: who is also our High Priest,
that is to say, a mediator between God and us miserable and wretched sinners.
What could be said, I pray you, more sweet and comfortable than this? Now, if
these things be true (as they are indeed most true, or else the Gospe1 must be
nothing but a fable), then are we not justified by the righteousness of the
law: but much less by our own righteousness.
Read
therefore with great vehemency these words ‘ME’ and ‘FOR ME,’ and so inwardly
practice with thyself that thou with a sure faith mayst conceive and print this
‘ME’ in thy heart, and apply it unto thyself, not doubting but that thou art of
the number of those to whom this ‘ME’ belongeth: also that Christ hath not only
loved Peter and Paul and given himself for them, but that the same grace also
which is comprehended in this ‘ME,’ as well pertaineth and cometh unto us, as
unto them. For as we cannot deny but that we are all sinners, and are
constrained to say that through the sin of Adam we are all lost, were made the
enemies of God, subject to the wrath and judgment of God, and guilty of eternal
death (for this do all terrified hearts feel and confess, and more indeed than
they should do); so can we not deny but that Christ died for our sins, that he
might make us righteous, For he died not to justify the righteous, but the
unrighteous, and to make them the friends and children of God, and inheritors
of all heavenly gifts. Therefore, when I feel and confess myself to be a sinner
through Adam’s transgression, why should I not say that I am made righteous
through the righteousness of Christ, especially when I hear that he loved me, and
gave himself for me? This did Paul most steadfastly believe, and therefore he
speaketh these words with so great vehemency and full assurance. Which may he
grant unto us, in some part at the least, who hath loved us, and given himself
for us. Amen.
I do not abrogate or reject the grace of God
Now he prepareth a way to the second
argument of this Epistle. And here ye must diligently consider, that to seek to
be justified by the works of the law, is to reject the grace of God. But, I
pray you, what can be more execrable or horrible, than to reject the grace of
God, and to refuse to be justified by faith in Christ? It is enough and too
much already that we are ungodly and transgressors of all the commandments of
God; and yet we commit moreover the very sin of sins, in that we do so
confidently refuse the grace of God and remission of sins offered unto us by
Christ. This blasphemy is more horrible than can be expressed. There is no sin
which Paul and the other Apostles did so much detest, as the contempt of grace
and denial of Christ; and yet there is no sin more common. Hereof it cometh,
that Paul above the rest, doth so sharply inveigh against Antichrist, for that
he taketh away grace and denieth the benefit of Christ our High Priest, who
offered up himself a sacrifice for our sins. Now, thus to deny Christ, what is
it else but to spit in his face, to tread him under foot, to set himself in his
place, and to say; I will justify thee and I will save thee? By what means? By
masses, pilgrimages, pardons, merits and such like. We see then how proudly
Anti-Christ hath lift himself against and above God, and set himself in the
place of Christ, rejected the grace of God, and denied the faith. For this is
his doctrine: Faith availeth nothing (saith he) unless it be joined with works.
And by this false and detestable doctrine he hath defaced, darkened, and
utterly buried the benefit of Christ, and in the stead of the grace of Christ
and his kingdom, he hath established the doctrine of works and the kingdom of
ceremonies, and hath confirmed the same with mere trifles and doting dreams,
and by this means he hath wrested the whole world out of Christ’s hands (who
alone ought to reign in the conscience), and hath thrown it down headlong into
hell.
Hereby
we may easily understand what it is to reject and refuse the grace of God, even
to seek to be justified by the law. Now who hath ever heard that a man by
keeping of the law, rejecteth grace? Do we then sin in keeping of the law? No
forsooth. But we despise grace when we observe the law to this end, that we may
be justified through it. The law is good, holy, and profitable, and yet it
justifieth not. He then that keepeth the law to be justified thereby, rejecteth
grace, denieth Christ, despiseth his sacrifice, and will not be saved by this
inestimable price, but will satisfy for his sins through the righteousness of
the law, or deserve grace by his own righteousness. And this man blasphemeth
and despiseth the grace of God.
Now,
what an horrible thing is it to say that any man should be so devilish as to
despise the grace and mercy of God! And yet notwithstanding all the world doth
so: albeit it cannot abide that any man should so judge of it, but will seem to
do high service and honor unto God. Now followeth the second argument.
For if righteousness come by the law, then Christ died in vain
Here again I admonish you, that Paul
speaketh not of the ceremonial law only, as the sophisters do continually
dream. This error did Origen and Jerome first set forth, which taught most perniciously
in this matter, and all the school-doctors did follow them; and at this day
Erasmus doth approve and confirm their error. But the godly ought utterly to
reject the doting dreams of these men, which do so corrupt Paul with their
foolish glosses; for they speak of a thing whereof they never had any knowledge
or experience. As if, forsooth, the ceremonies also were not good and holy! For
without doubt, the ordination of the priesthood, circumcision, the sacrifices,
the worship and sense of God, and such like holy works, were all ceremonies.
Therefore he speaketh of the whole law.
These
words of Paul ought diligently to be weighed and considered in this wise. Is it
true that Christ suffered death or not? Again, did he suffer in vain or not?
Here we are constrained to answer, except we be stark mad, that he suffered in
very deed, and that he suffered not in vain, nor for himself, but for us. If
then he suffered not in vain, it followeth of necessity that righteousness
cometh not by the law.
Take
now therefore both laws, the ceremonial law and the moral, or the Ten
Commandments, and imagine that thou art come so far by the merit of congruence,
that the Spirit is given unto thee, and that thou hast charity, (although this
were something monstrous, and is nowhere to be found in the nature of things);
but imagine, I say, that by doing what in thee lieth, thou obtainest grace, art
righteous, possessest the Spirit.
Whence
cometh all this? Of the merit of congruence? Then hast thou no need of Christ,
but for thee he is unprofitable and hath died in vain.
Then
do thou take even the law of the Ten Commandments itself, wherein is commanded
the highest worship and service of God (that is to say: the fear of God, faith
in God, the love of God, and the love of our neighbor), and shew me any man
that hath been justified thereby; yet it remaineth true notwithstanding, that
Christ died in vain. For he that is justified by the law of the Ten
Commandments, hath power in himself to obtain righteousness, since by putting
no impediment and by doing what in him lieth, he infallibly deserveth grace and
the Holy Ghost is poured into him, so that he is able to love God and his
neighbor. This being granted, it must needs follow that Christ died in vain.
For what need of Christ which loveth him and giveth himself for him, hath he
that without Christ is able by the merit of congruence to obtain grace, and
then to work well and deserve eternal life by the went of worthiness, or at the
least to be justified by his keeping of the law? Then let Christ be taken away
with all his benefits, for he is utterly unprofitable, But why was he born? Why
was he crucified? Why did he suffer? Why was he made my High Priest, loving me
and giving ‘himself an inestimable sacrifice for me? In vain, no doubt, and to
no purpose at all, if righteousness cometh by no other means than the
sophisters teach: for then I find righteousness in the law or in myself, apart
from grace and Christ.
Is
this horrible blasphemy, to be suffered or dissembled, that the Divine Majesty,
not sparing his own dear Son, but delivering him up to death for us all, should
not do all these things seriously and in good earnest, but as it were in sport?
Before I would admit this blasphemy, I would not only that the holiness of all
the Papists and meritmongers, but also of all the saints and holy angels should
be thrown into the bottom of hell, and condemned with the devil. Mine eyes
shall behold nothing else but Christ the Son of God. He ought to be such a
treasure unto me, that all other things should be but dung in comparison of
him. He ought to be such a light unto me, that when I have apprehended him by
faith, I should not know whether there be any law, any sin, any righteousness,
or any unrighteousness in the world. For what are all things which are in
heaven and earth in comparison of the Son of God, Jesus Christ my Lord, who
loved me and gave himself for me?
Wherefore,
to reject the grace of God is an horrible sin, and commonly reigning throughout
the world; whereof all merit-mongers are guilty. For while they seek to be
justified by the merit of congruence, or by their own works and sufferings, or
by the law, they reject the grace of God and Christ, as I have said. And of all
these abominations the Pope hath been the only author. For he hath not only
defaced and trodden under his feet the Gospel of Christ, but hath also
replenished the world with his cursed traditions. And hereof, among other
enormities, his bulls and pardons are a sufficient witness; whereby he
absolveth, not such as believe, but such as are Contrite, make confession to a
priest, and reach out their helping hand [to the maintenance of his pomp and
traditions]: which is as much as to say that Christ died for naught, and that
grace is empty and vain. Wherefore the abominations and blasphemies of the
Pope’s kingdom are beyond measure; and yet even now in this great light of the
truth, the blind and obstinate sophisters do continue still in their wicked
opinions and doting dreams, saying that the qualities of nature do remain sound
and uncorrupt, and that men are able to prepare them. selves to grace by their
own good deeds and merits. And so far off is it that they will acknowledge
their impiety and error, that they do yet still obstinately defend the same even
against their own conscience.
But
we do constantly affirm with Paul (for we will not reject the grace of God)
that either Christ died in vain, or else the law justifieth not. But Christ
died not in vain: therefore the law justifieth not. Christ the Son Of God, of
his own free grace and mercy hath justified us: therefore the law could not
justify us; for if it could, then had Christ done unwisely in that he gave
himself for our sins, that we thereby might be justified. We conclude
therefore, that we are justified neither by our own works and merits before
grace or after, nor by our cross and afflictions, nor yet by the law, but by
faith Only in Chest.
Now
if my salvation was so costly and dear a price unto Christ, that he was
constrained to die for my sins, then all my works, with all the righteousness
of the law, are but vile and nothing worth in comparison of this inestimable
price. For how can I build that for a farthing, Which cost many thousand
talents of gold? Now the law (to speak noticing of other matters which are of
much less value) with all the works and righteousness thereof, is but as a
farthing if ye compare it unto Christ: who by his death and resurrection hath
vanquished my death, and hath purchased unto me righteousness and everlasting
life. Should I then despise and reject this incomparable price, and by the law
or by the works of congruence and worthiness (vile dross and dung, for so Paul
calleth them, if they be compared unto Christ) seek that righteousness which
Christ freely and of mere love hath given unto me already, and hath cost him so
great a price, that he was constrained to give himself and even his own
heart-blood for me? This, as I have said, the whole world doth, and especially
such as will be counted more holy and religious than others. Whereby they
plainly witness that Christ died in vain, although with their mouths they
confess the contrary never so much: which is most horribly to blaspheme the Son
of God, to spit in his face, to tread him under foot, to count the blood of the
Testament as an unholy thing, etc.
Paul
here disputing of righteousness, hath no civil matter in hand, that is, he
speaketh not of civil righteousness (which God notwithstanding alloweth and
requireth, and giveth rewards thereunto accordingly; which also reason is able
in some part to perform), but he intreateth here of the righteousness that
availeth before God, whereby we are delivered from the law, sin, death and all
evils, and made partakers of grace, righteousness and life, and finally, are
now become lords of heaven and earth and of all other creatures. This
righteousness neither man’s law, neither the law of God is able to perform.
The
law is given besides and above reason, to be a light and a help to man, and to
shew him what he ought to do, and what to leave undone.
Notwithstanding
man, with all his strength and reason, yea with this great light also and
heavenly benefit (the law I mean) cannot be justified. Now if that which is the
most excellent thing in the world (the law I say, which as a bright shining sun
is joined to the dim lamp and earthly light of man’s reason to lighten and
direct it) is not able to justify, what can reason do, I pray you, without the
law? What? Doubtless nothing else but that which the Pope with his dreaming
sophisters and his whole synagogue hath done, who with their own traditions
have darkened the light even of the First Commandment. Wherefore there is not
one of them that is able rightly to understand any one syllable of the law, but
every man walketh in mere darkness of man s reason. And this error is much more
pernicious and deadly, than that which proceedeth of the doctrine of works and
the law.
These
words therefore are very effectual and full of power when he saith: ‘If
righteousness come by the law, then Christ died in vain.’ He speaketh here
nothing of man’s strength, reason or wisdom, be it never so great (for the
greater it is, the sooner it deceiveth a man), but he saith plainly without all
condition: ‘If by the law,’ etc. Wherefore reason lightened, aided and directed
by the law, yea even by the law of God, is so unable to attain righteousness,
that it draweth a man from righteousness, and rejecteth Christ. Set thou
therefore the death of Christ alone against all laws, and determine with Paul
to know nothing but Jesus Christ, and him crucified (1 Corinthians 2:2), that
no light may shine beside him. Then shalt thou be learned indeed, righteous and
holy, and shalt receive the Holy Ghost, which shall preserve thee in the purity
of the Word and faith: but set Christ aside, and all things are but vain.
Here
again we see what a goodly commendation Paul giveth to the righteousness of the
law, or man’s own righteousness, namely, that it is a condemning and rejecting
of the grace of God, and an abolishing of the death of Christ. Paul is no great
rhetorician, and yet see what matter he ministereth to him that listeth to play
the rhetorician. What eloquence is able sufficiently to set forth these words:
‘to reject grace,’ ‘the grace of God’; also, ‘that Christ died in vain’? The
horribleness whereof is such that all the eloquence in the world is not able to
express it. It is a small matter to say, that any man died in vain: but to say
that Christ died in vain, is to take him quite away. Whoso listeth to play the
rhetorician, hath here matter enough to dilate and amplify at large, what a
horrible and blasphemous doctrine it is to set up the righteousness of the law
and works, For what can be more blasphemous and horrible, than to make the
death of Christ unprofitable? And what do I else, if I keep the law to this
end, that I may be justified thereby? Now to make the death of Christ
unprofitable, is to make his resurrection, his victory, his glory, his kingdom,
heaven, earth, God himself, the majesty of God, and briefly all things else,
unprofitable and of none effect.
This
thundering and lightning from heaven against the righteousness of the law and
man’s own righteousness, should make us abhor it. And here with this
thunderclap falleth down all the orders of monks and friars, with all such
religion and righteousness as consisteth either in the keeping of the law or in
the following of a self-appointed rule. For who will not detest his own vows,
his cowl, his shaven crown, all men’s traditions, yea the very law of Moses
also, if he hear that for these things he rejecteth the grace of God, and
maketh the death of Christ unprofitable. The world hearing this, doth not
believe that it is true. It thinketh that such horrible wickedness cannot enter
into any man’s heart, that he should reject the grace of God and esteem the
death of Christ as a thing of naught. And yet this sin commonly reigneth. For
whosoever seeketh righteousness apart from faith in Christ, whether by works,
by satisfactions, or afflictions, or by the law, rejecteth the grace of God and
despiseth the death of Christ, whatsoever he protesteth with his mouth to the
contrary.
CHAPTER 3
PAUL here sheweth his apostolical
care and burning zeal which he beareth to the Church; so that in disputing and
confuting, he intermingleth sometimes gentle exhortation, and sometimes he
sharply reproveth, according to his own rule given to Timothy. ‘Preach,’ saith
he, ‘the word: be instant in season and out of season: reprove, rebuke, exhort’
(Timothy 4:2). Here the simple reader may haply be deceived if he be not
circumspect, to think that Paul in teaching keepeth no order at all. And indeed
after the manner of the rhetoricians he observeth none: but as concerning the
spirit he useth a goodly order.
Now
after that he hath sufficiently proved, and with two strong arguments confirmed
this article, that Christian righteousness cometh not by keeping of the law,
but by faith in Christ, and withal hath confuted the doctrine of the false
apostles; in the midst of this discourse he turneth his talk to the Galatians,
and reproveth them, saying: ‘O ye foolish Galatians,’ etc. As if he should say:
Alas, from whence are ye fallen, O ye miserable Galatians? I have most
carefully and diligently taught you the truth of the Gospel, and ye also have
received the same of me with fervent zeal and great diligence.
How
then cometh it to pass, that ye are so suddenly fallen away from it? ‘Who hath
bewitched you?’
He
reproveth the Galatians very sharply, as it seemeth, when he calleth them
fools, bewitched, and disobedient to the truth. Now whether he did this of zeal
or compassion, I will not here contend: both may be true. A carnal man would
interpret this to be a reviling., rather than a godly reprehension. Did Paul then
give an evil example, or was he spiteful against the churches of
Wherefore sharp chidings and bitter words are as necessary in every
kind of life, as any other virtue else. Yet notwithstanding, this anger
must be so tempered, that it proceed not of any envy or malice, but only of a
fatherly affection and Christian zeal; that is to say, it ought not to be
childish or woman-like, seeking revenge; but only for the correcting of the
fault; as the father correcteth not his child with desire to revenge, but only
that the child thereby may be the better. And these kinds of anger are good,
and are called in the Scripture zeals or jealousies. For in chastising my
brother, my child, my scholar or subject in this sort, I seek not his
destruction, but his profit and welfare.
It
may be then that Paul here rebuketh the Galatians, either of a very zeal (not
to destroy them, but by this means to reduce them into the way again, and to
amend them) or else of pity and compassion, as it were by way of complaint, for
that it grieveth him that they should be so miserably seduced. As if he should
say: I am sorry and ashamed to hear of this your miserable case, your wretched
doings, etc. In like manner do we also reprehend the miserable: not that we
tread them down, or upbraid them with their misery, but as having compassion on
them, and seeking their amendment. This I say, lest any man should cavil, that
Paul railed upon the churches, contrary to the rule of the Gospel.
In
like manner Christ rebuketh the Pharisees, calling them serpents, the
generation of vipers, the children of the devil (Matthew
There
is a certain vehemency to be noted in this word ‘Galatians.’ For he calleth
them not brethren, as elsewhere he is wont to do; but he calleth them by the
name which was proper to their country. And it seemeth that it was the natural
vice of that nation to be foolish; like as it was the fault of the Cretans to
be liars. As if he should say: As ye are called, even so are ye indeed, and so
ye continue; that is to say, foolish Galatians; and so you shew yourselves to
be even now in the business of the Gospel (wherein notwithstanding ye ought to
have been most wise) yet ye continue still in your own nature, and are no
changelings. In like manner we also distinguish nations by their vices. For
each nation hath its own peculiar vices: the Germans are ever ready for
revolution, the Italians are arrogant, etc. Thus Paul by way of correction,
putteth the Galatians in mind of their own nature.
Moreover
we are here admonished, that according to the flesh, there are yet natural
vices remaining in the churches, and in Christians. Grace maketh not such a
change in the godly, that forthwith they become altogether new creatures, and
perfect in all things; but there remain yet certain dregs of their old and
natural corruption. As if a man that is naturally inclined to anger, be
converted to Christ, although he be mollified by grace (the Holy Ghost so
framing his heart, that he is now become more meek and gentle), yet this
natural vice is not utterly quenched in his flesh.
Likewise,
such as are by nature hard, although they be converted to the faith, yet
notwithstanding they do not utterly put off this hardness, but a remnant of it
cleaveth in them still. Hereof it cometh, that the holy Scriptures and the
Gospels, which do contain all one truth, of diverse spirits are diversely
handled. One in teaching is mild and gentle; another more rough and rigorous.
Thus the Spirit of God, being poured into diverse vessels, doth not quench at
once the vices of nature; but during the whole of this life he purgeth that sin
which is rooted, not only in the Galatians, but also in all men of all nations.
Albeit
then, that the Galatians were lightened and did believe, and had now received the
Holy Ghost by the preaching of faith, notwithstanding this remnant of vice,
this tinder of foolishness, which did easily catch the flame of false doctrine,
remained in them still. Wherefore let no man trust so much in himself, as to
think that when he hath received grace, he is thoroughly purged from his old
vices. Indeed many things are purged in us, and principally the head of the
serpent; that is to say, infidelity and ignorance of God is cut off and
bruised, but the scaly body and the remnants of sin remain still in us. Let no
man therefore presume so much of himself, that when he hath once received
faith, he can by and by be thoroughly changed into a new man: nay, he shall
keep somewhat of his old vices still cleaving unto him, though he be never so
good a Christian.
For we are not yet dead, but we still live in the flesh; which,
because it is not yet pure, continually lusteth against the spirit (Galatians
Who hath bewitched you, that ye should not obey the truth?
Here have ye another commendation of
this goodly righteousness of the law, and of our own righteousness, namely,
that it maketh us to contemn the truth: it bewitcheth us in such sort, that we
do not believe nor obey the truth, but rebel against it.
OF THE BODILY AND SPIRITUAL WITCHCRAFT
Paul calleth the Galatians foolish
and bewitched, comparing them to children, to whom witchcraft doth much harm.
As though he should say: It happeneth to you as it doth to children, whom
witches, sorcerers, and enchanters are wont to charm by their enchantments, and
by the illusion of the devil. Afterwards, in the fifth chapter, he rehearseth
sorcery among the works of the flesh, which is a kind of witchcraft; whereby he
plainly testifieth, that indeed such witchcraft and sorcery there is, and that
it may be done. Moreover, it cannot be denied but that the devil liveth, yea,
and reigneth throughout the whole world. Witchcraft and sorcery therefore are
the works of the devil; whereby he doth not only hurt men, but also by the
permission of God, he sometimes destroyeth them. Furthermore, we are all
subject to the devil both in body and goods; and we be strangers in this world,
whereof he is the prince and God. Therefore the bread which we eat, the drink
which we drink, the garments which we wear, yea the air and whatsoever we live
by in the flesh, is under his dominion. Therefore he is able by his witches to
do harm to children, causing them heart-pains, blindness, etc., and even
utterly to do away with a child and put himself in its cradle instead. I have
heard tell of such a child in
Now
witchcraft is nothing else but a machination and illusion of the devil, who is
able (it is said) to make whole again a member of the body, either in a child
or a grown man, that he hath corrupted with his wiles. But this he doth in such
wise that he restoreth an eye or other member that seemeth to have suffered
injury, but in very deed hath suffered none. For he so deluded the senses of
them that he hath bewitched, and of others which do behold them, that they do
not judge it to be an illusion, but a true lesion. But since in due time he
removeth the lesion, it is plain that it was no true lesion, but an illusion;
for a true lesion cannot be healed or restored.
A
notable example of this thing is to be found in the Lives of the Fathers,
passing the Metamorphoses of the poets. There came to St. Macarius in the
desert where he dwelt, the parents of a certain virgin which did believe their
daughter to have been turned into a cow, for they could perceive no form but
that of a cow. Bringing her to St. Macarius, therefore, they besought him to
offer prayer for her, that her human form might be restored. But Macarius when
he heard this, said: I see no cow, but a virgin. For he had spiritual eyes, and
therefore Satan was not able to delude him with his tricks, as he had deluded
the parents and the daughter: whose eyes the evil spirit had so deceived that
they would have sworn that what passed before their bewitched sight took place
in very deed. But when St. Macarius prayed for the girl, asking not that she
might recover the human form which she had never lost, but that God would take
away this illusion of the devil from her, then the eyes both of the parents and
of the daughter were opened, and they perceived that what they had thought to
be seriously done, was but a sport and jest of the devil.
Such
is Satan’s cunning and power to delude our senses. And no marvel, seeing a
change of sense and color may be brought about through glass.
Most
easily therefore doth he make sport of men with his wiles, so that they imagine
themselves to see things which in truth they see not, or to hear a voice,
thunder, a flute or a trumpet, which in truth they hear not.
So
the soldiers of Julius Caesar thought that they heard the sound of a pipe or
trumpet: whereof Suetonius maketh mention in his Life of Caesar. One of
uncommon size and shape (saith he), seated hard by, suddenly appeared playing
on a pipe: unto whom there ran not only shepherds, but also many soldiers from
their stations, together with some trumpeters, to hearken unto him. Whereupon
he snatched a trumpet from one of them and sprang with it towards the river,
where he sounded a mighty alarm and then made for the farther bank, etc. Satan
then is well able to affect all the senses, so that a man would swear he did
see, hear, touch, a thing which notwithstanding he doth not see, etc.
But
he doth not only bewitch men after this gross manner, but also after a more
subtle sort and much more dangerous; wherein he is a marvellous cunning
workman. And hereof it cometh that Paul applieth the bewitching of the senses
to the bewitching of the spirit. For by this spiritual witchcraft that old
serpent bewitcheth not men’s senses, but their minds with false and wicked
opinions: which opinions, they that are so bewitched do take to be true and
godly. Now, that he is able to do this, he sheweth plainly enough at this day
in the fantastical heads, the Anabaptists and the spirits that do blaspheme the
Sacrament of the Body and Blood of Christ: whose minds he hath so bewitched
with his sport, that they do embrace lies, errors and horrible darkness as the
most certain truth and the clearest light. Neither will they suffer themselves
to be drawn away from these dreams of theirs by any admonitions or passages of
Scripture, since they are most firmly persuaded that they alone are wise and
have a right judgment in holy things, while all others are blind. They
therefore do the very same as the parents of the girl, which being taken with
Satan’s wiles, were so persuaded, that they would have sworn that their
daughter was not a woman, but a cow, and there was nothing that they were less
able to believe, than that this was a trick and illusion of the devil. For they
had with them the testimony of all their senses: their eyes saw the form of a
cow, their ears heard the voice of a cow, etc.; and against common sense, they
thought, it was not meet to fight.
But
that we ought to fight against common sense in the case of bodily witchcraft,
this example of Macarius sheweth; and much more ought we to do the same in the
case of spiritual witchcraft. For here the devil doeth from within, what there
he doeth from without: there he deceiveth with shapes and colors in the senses,
here with plausible opinions in matters of doctrine, whereby (as I have said)
he so bewitcheth the hearts of men that they would swear that their vain and
wicked dreams were the most certain truth. After this manner he hath in our
time bewitched Munzer, Zwingli and others, by whom he hath bewitched yet others
innumerable.
Briefly,
so great is the malice of this sorcerer the devil, and his desire to hurt, that
not only he deceiveth those secure and proud spirits with his enchantments, but
even those also which have a right understanding of the Word of God and the
Christian religion: yea, as touching myself, to say the truth, he sometimes
assaileth me so mightily, and oppresseth me with such heavy cogitations, that
he utterly shadoweth my Savior Christ from me, and in a manner taketh him clean
out of my sight. To be brief, there is none of us all which is not oftentimes
bewitched by false persuasions: that is to say, which doth not fear, trust, or
rejoice where he ought not, or doth not sometimes think otherwise of God, of
Christ, of faith, of his vocation, etc. than he should do.
Let
us therefore learn to know the subtle sleights of this sorcerer, lest if he
find us sleeping in security, he deceive us by his enchantments. True it is,
that by his sorcery he can do no hurt to our ministry: yet is he with us in
spirit. Day and night he rangeth about, seeking how he may devour every one of
us alone, and unless he find us sober and armed with spiritual weapons, that is
to say, with the Word of God and faith, he will devour us.
This
is the cause that he oftentimes stirreth up new battles against us. And indeed
it is very profitable for us that he thus assaileth us, and by his subtle
trains exerciseth us; for by this means he confirmeth our doctrine, he stirreth
up and increaseth faith in us. Indeed we have been many times cast down, and
yet still are cast down in this conflict, but we perish not: for Christ hath
always triumphed, and doth triumph through us. Wherefore we hope assuredly,
that we shall also hereafter by Jesus Christ obtain the victory against the
devil. And this hope bringeth unto us sure consolation, so that in the midst of
our temptations we take courage and say: Behold, Satan hath heretofore tempted
us, and by his false illusions hath provoked us to infidelity, to the contempt
of God, despair, etc. yet hath he not prevailed, nor shall he prevail
hereafter. Greater is he that is in us, than he that is in the world (1 John
4:4). Christ is stronger, who hath and doth overcome that strong one in us, and
shall overcome him for ever (Luke
Let
no man think therefore that the Galatians only were bewitched of the devil: but
let every man think that he himself might have been, and yet may be bewitched
by him. There is none of us so strong that he is able to resist him, and
specially if he attempt to do it by his own strength. Job was an upright and a
just man, fearing God, and there was none like unto him upon the earth (Job
1:8), but what power had he against the devil, when God withdrew his hand? Did
not this holy man horribly fall? Therefore this enchanter was not only mighty
in the Galatians, but he goeth about continually to deceive, if not all men,
yet as many as he can, with his illusions and false persuasions: ‘For he is a
liar, and the father of lies’ (John
Here Paul excuseth the Galatians,
and layeth the fault upon the false apostles. As though he should say, I see
that ye are not fallen through wilfulness or malice; but the devil hath sent
the enchanting false apostles amongst you, my children, and they do so bewitch
you with their doctrine of the law, that now ye think otherwise of Christ than
ye did afore when ye heard the Gospel preached by me. But we labor both by
preaching and writing unto you, to uncharm that sorcery wherewith the false
apostles have bewitched you, and to set at liberty those which are snared therewith
So we also at this day do labor by the Word of God against those fantastical
opinions of the Anabaptists and Sacramentarians, that we may set at liberty
those that are entangled therewith, and reduce them to the pure doctrine of
faith, and there hold them. And this our labor is not altogether in vain; for
we have called back many whom they have bewitched, and have delivered them out
of their snares: the which had never been done by their own strength, had they
not been admonished by us and recalled by the Word of God.
For
even as it is impossible that a man should deliver himself from the bewitching
of his senses (as the parents could see no form but of a cow before the prayer
of Macarius), so it is impossible that those who art bewitched in spirit should
deliver themselves by their own strength, unless they are delivered by those
whose minds are not ensnared by this sorcery.
For
such is the efficacy of Satan’s deceit in them that are deluded thereby, that
they would boast and swear that they did possess the most certain truth: so far
are they from confessing that they err. And although we labor never so much to
convince some, and especially the chief authors of sects, by the Scriptures,
yet is our labor in vain; for they straightway bring forth their glosses
wherewith they evade the Scriptures.
Wherefore
they are nothing amended by our admonitions, but are much more hardened and
more obstinate than they were before. And surely I could never have believed,
but that I have good experience thereof at this day, that the power of the
devil is so great, that he is able to make falsehood so like the truth.
Moreover (which is yet much more horrible) when he goeth about to overwhelm
sorrowful consciences with over-much heaviness, he can so cunningly and so
lively change himself into the likeness of Christ, that it is impossible for
the poor tempted and afflicted soul to perceive it: whereby many simple and
ignorant persons are deceived and driven down to desperation, and some also
destroy themselves; for they are so bewitched of the devil, that they believe
this to be a most certain truth, that they are tempted and accused, not of the
devil but of Christ himself.
Such
a thing happened in the year of our Lord 1527 to that miserable man Dr. Kraus
of
For
the Scripture setteth forth Christ, not as a judge, a tempter, an accuser; but
a reconciler, a mediator, a comforter, a savior, and a throne of grace.
But
the poor man, deluded by the devil, could not then see this; and therefore,
against all Scripture, he thinketh this to be an undoubted truth: ‘Christ
accuseth thee before his Father; he standeth not for thee, but against thee;
therefore thou art damned.’ And this temptation is not of man, but of the
devil, which that enchanter most strongly imprinteth in the heart of the tempted.
But unto us which are led and taught by another Spirit, it is a cursed lie, and
a bewitching of the devil. But unto those that are thus bewitched, it is so
certain a truth that none can be more certain.
Seeing
then that the devil, that deviser of a thousand wiles, is able so to print in
our hearts so manifest and shameful a lie, that we would swear a thousand times
it were an undoubted truth, we must not be proud, but walk in fear and
humility, calling upon Christ our Lord, that we be not led into temptation.
Worldly and secure men, which having heard the Gospel once or twice preached,
do by and by imagine that they have received abundance of theSpirit, fall at
length in like manner, because they fear not God, they are not thankful unto
him, but persuade themselves that they are able, not only to hold and defend
the doctrine of true religion, but also to stand against the devil in any
assault or conflict, be it never so great. Such are meet instruments for the
devil to bewitch and to throw down to desperation.
On
the other side, say not thou: I am perfect, I cannot fall; but humble thyself,
and fear, lest if thou stand to-day, to-morrow thou be overthrown.
I
myself, although I be a doctor of divinity, and have now preached Christ, and fought
against the devil in his false teachers a great while, by mine own experience
have found how hard a matter this is. For I cannot shake off Satan as I desire,
neither can I so apprehend Christ as the Scripture setteth him forth; but
oftentimes the devil setteth before mine eyes a false Christ.
But
thanks be to God who keepeth us in the Word, in faith and in prayer, that we
may walk before him in humility and fear, and not presume of our own wisdom,
righteousness and strength, but trust in the power of Christ, who is strong
when we are weak, and by us weak and feeble creatures continually overcometh
and triumpheth: to whom be glory for ever. Amen.
This
bewitching then, and this sorcery, is nothing else but a plain illusion of the
devil, printing in the heart a false opinion of Christ and against Christ; and
he that is deluded with this opinion, is bewitched. They therefore that have
this persuasion, that they are justified by the works of the law, or the
traditions of men, are bewitched; for this persuasion is clean contrary to
faith and to Christ. Paul useth this word ‘bewitching’ in contempt of the false
apostles, which so vehemently urged the doctrine of the law and works. As if he
should say: What a devilish bewitching is this? For as the senses are perverted
by bodily witchcraft, so are the minds of men also deluded by this spiritual
witchcraft.
That ye should not obey the truth
The Galatians at the first did
gladly hear and obey the truth. Therefore when he saith, ‘Who hath bewitched
you?’ he sheweth that they being bewitched by the false apostles, were now
fallen away from the truth, which before they did obey. But this seemeth yet a
more bitter and vehement kind of speech, when he saith that they do not believe
the truth.
For
he signifieth by these words that they are bewitched, and that he would deliver
them from this witchery, and yet they will not acknowledge nor receive this
benefit. For it is certain that he did not reduce all the Galatians from the
errors of the false apostles unto the truth, but that many of them remained yet
still bewitched. Therefore he useth these sharp and vehement words, ‘Who hath
bewitched you?’ etc., as if he would say: Ye are so deluded and bewitched that
now ye cannot obey the truth; I fear lest many of you are utterly lost, and so
fallen away, that ye will never return again to the truth. Here you have
another goodly commendation of the righteousness of the law, or man’s own
righteousness, that it so bewitcheth men that they are not able to obey the
truth. The Apostles and the Fathers of the primitive Church often made mention
of this matter, as 1 John 5:6: ‘There is a sin unto death, for the which prayer
shall not be made; ‘ also Hebrews 6:4 ff.: ‘It is impossible for those who were
once enlightened, and have tasted of the heavenly gift..., if they shall fall
away, to renew them again unto repentance,’ etc. At first sight these words
sound as though some Novatus had spoken them. But the Apostles were compelled
thus to speak on account of the heretics (although they did not thereby deny to
the fallen a return through penitence to the communion of the faithful, as the
Novarians did). And we also at this day ought thus to speak on account of the
authors and masters of errors and sects, and say that such men never return to
the truth. There are some indeed that return, but these are they which have
been bound with a lighter spell. Not so the leaders and authors of the sorcery,
which ought to retain that title which Paul here giveth them, namely, that they
will not hear nor endure the truth, but rather are careful how they may resist
the truth, and how they may avoid the arguments and the Scriptures adduced
against them. For they are taken captive and are fully persuaded that they have
the most certain truth and the purest understanding of the Scripture. He that
is in such persuasion, heareth not and much less giveth place to others. So I
myself will in no wise hearken to aught that is contrary to my doctrine; for I
am certain and persuaded through the Spirit of Christ, that my teaching
concerning Christian righteousness is true and certain.
Before whose eyes Jesus Christ was evidentlyset forth
It was bitterly spoken where he said
before, that they were so bewitched that they could not obey the truth; but it
is more bitterly said, when he addeth, that Christ was so lively described
before them, that they might handle him with their hands, and yet they would
not obey the truth. Thus he convinceth them even by their own experience. As
though he would say:
Ye
are so bewitched and deluded with the perverse opinions of the false apostles,
that now ye will not obey the truth. And whereas I have with great travail and
diligence set forth Christ crucified plainly before your eyes, yet doth this
profit you nothing at all.
In
these words he hath respect to the former arguments, whereby he proved, that to
those that will be justified by the law, Christ is but the minister of sin,
that such do reject the grace of God, and that to them Christ died in vain.
Which arguments he had before more vehemently prosecuted and more largely
amplified in their presence, even as if a painter had portrayed Christ Jesus
crucified before their eyes. Now being absent, he putteth them in mind of the
same things, saying: ‘to whom Jesus Christ was described in your sight’. As if
he said: There is no painter that with his colors can so lively set out Christ
unto you, as I have painted him out by my preaching; and yet notwithstanding ye
still remain most miserably bewitched.
What did I then paint out? Even
Christ himself How was that done? In this sort, that he was crucified among
you. He useth here very rough and sharp words. Before, he said that they
seeking righteousness by the law, rejected the grace of God, and that to them
Christ died in vain. Now he addeth moreover, that they do even crucify Christ,
who before lived and reigned in them. As if he should say: Ye have now not only
rejected the grace of Gods not only to you Christ died in vain, but also he is
most shamefully crucified among you. After the same manner speaketh the Epistle
to the Hebrews: ‘Crucifying to themselves again the Son of God, and making a
mock of him, etc.’ (Hebrews 6:6).
If
a man did but hear the name of a monk, of his shaven crown, of his cowl, of his
rule, it should make him afraid (how much soever the Papists do adore these
abominations, and brag that they are perfect religion and holiness, as I and
others did judge of them before God revealed his Gospel unto us: for we were
brought up in the traditions of men, which darkened Christ and made him utterly
unprofitable unto us), when he heareth Paul say, that even they which seek to
be justified by the law of God, be not only deniers and murderers of Christ,
but also they do most wickedly crucify him again. Now, if they be crucifiers of
Christ which seek to be justified by the righteousness of the law of God, and
the works thereof, what are they, I pray you, which seek salvation and eternal
life by the dregs and filth of man’s righteousness and by the doctrines of
devils?
But
who could ever believe or think that it was so horrible and so abominable a sin
to be made a religious man (for so they call them) namely to be made amassing
priest, a monk, a friar, a nun? Doubtless no man. Yea they themselves say moreover,
that monkery is a new baptism. Can there be any thing more horrible than that
the kingdom of the Papists is the kingdom of such as spitefully spit in the
face of Christ the Son of God, and crucify him again? For indeed they crucify
him afresh (who was once crucified and rose again) both in themselves, in the
Church, and in the hearts of the faithful; for with their spiteful reproaches,
rebukes, slanders and injuries, they spit upon him, and with their wicked
opinions they wound him and thrust him through, so that in them he dieth most
miserably: and in the stead of him they set up a glorious witchcraft, whereby
men are so miserably, charmed and deluded, that they cannot know Christ to be
their justifier, their reconciler and savior, but a minister of sin, their
accuser, their judge and their destroyer, which must be pacified no otherwise
than by our works and merits.
And
out of this opinion did afterwards spring the most pestilent and pernicious
doctrine that is in the whole papacy, which is this: If thou wilt serve God,
and merit forgiveness of sins and everlasting life, and also help others that
they may attain to salvation, then enter thou into a monastery, vow obedience,
chastity, poverty, etc. The monks and friars, being taken and puffed up with this
opinion of holiness, bragged that they only were in the life and state of
perfection, and that other Christians led but a common life, for they did no
undue works, or more than they were bound to do; that is, they did not vow and
keep chastity, poverty, obedience, etc., but they were only baptized, and kept
the Ten Commandments: but as for themselves, besides that which was common as
well to them as to other Christians, they kept also the works of supererogation
and the counsels of Christ; wherefore they hoped to have merits and a place in
heaven among the principal saints, far above the common sort of Christians.
This
was undoubtedly a monstrous illusion of the devil, whereby he hath bewitched
almost the whole world. And every man, the more holy he would seem to be, the
more he was snared with that witchery, that is to say, with the pestilent
persuasion of his own righteousness. And this was the cause that we could not
know that Jesus Christ was our mediator and savior, but we thought that he was
a severe judge, which should be pacified by our works: which was nothing else
but most horribly to blaspheme Christ, and as Paul said before, to reject the
grace of God, to make the death of Christ of none effect, and not only to kill
him, but also most shamefully to crucify him again. And this is the right
meaning of that which Christ allegeth out of Daniel: ‘the abomination standing
in the holy place’ (Daniel
Wherefore
Paul useth in this place very severe and sharp words, to the end that he may
fear and call back the Galatians from the doctrine of the false apostles. As if
he should say: Consider well what you have done. Ye have crucified Christ again
(and this I do so plainly shew and paint out before your eyes, that ye may see
it, yea and touch it with your hands) because ye seek to be justified by the
law. But if righteousness come by the law, then is Christ a minister of sin,
and his death altogether in vain. If this be true, then must it needs follow
that Christ is crucified again in you.
And
it is not without cause that he addeth this clause, ‘in you’ or ‘among you.’
For Christ is no more crucified, he dieth no more in his own person, as is said
in Romans 6, but he dieth in us when we, rejecting pure doctrine, grace, faith,
free remission of sins, seek to be justified by works of our own choosing, or
even by the works commanded in the law. Here Christ is crucified in us again.
Now this false and wicked persuasion, to seek to be justified by the law or by
works, is nothing else (as I have before more amply declared) but the illusion
and enchantment of the devil, wherewith men are so bewitched, that in no wise
they can acknowledge the benefit of Christ: yea, in all their life they can do
nothing else but deny the Lord who hath bought them, and in whose name they
were baptized, and crucify him again in themselves. Whosoever then hath any
fear of God or love unto Christ and his true religion, let him fly quickly out
of this
These
two arguments Paul prosecuteth and beateth into the heads of the Galatians very
diligently: first, that they are so bewitched of the devil, that they obey not
the truth most clearly set forth before their eyes; secondly, that they crucify
Christ again in themselves. These seem to be simple and plain words, and
without any high eloquence, but in very deed they are so mighty, that they
exceed all the eloquence of man. It cannot therefore be comprehended, but only
in spirit, how great an impiety it is to seek to be justified by the
righteousness of the law, or by our own righteousness. For, as Paul saith here,
it is nothing else but to be bewitched of the devil, to be disobedient to the
truth, and to crucify Christ again. Are not these goodly commendations of the
righteousness of the law and man’s own righteousness?
The
Apostle therefore is inflamed with a vehement zeal, and with bitter words he
reproveth and condemneth the presumption of man’s own righteousness, rising
upon the observation of the law of God, and chargeth it with this impiety, that
it crucifieth again the Son of God. Seeing then it is so dangerous a thing, it
cannot be beaten down enough, or condemned as it should be; for thereof ensueth
such a fall as is no less than the fall of Lucifer, and such a loss as can
never be recovered; and therefore he useth so sharp and rigorous words against
it, that he spareth not the very law of God, against the which he so bitterly
inveigheth, that he seemeth utterly to reject and condemn it. And this doth he,
being constrained by great necessity; for otherwise he could not with stand the
false apostles, nor defend the righteousness of faith against them. Albeit then
that the law be holy, just, and good, yet must it put on as it were the vizor
of an hypocrite that seeketh to be justified by works. Now he presseth them
with an argument from experience, which they could not deny, saying:
This only would I learn of you: received ye the spirit by the works of the law, or by the hearing of faith?
He speaketh these words with a
certain indignation and contempt. If I had nothing else against you but even
your own experience, saith he, yet have I enough. As if he should say: Go to
now; answer me I pray you, which am your scholar, for ye are so suddenly become
doctors, that ye are now my masters and teachers: ‘Received ye the Holy Ghost
by the works of the law, or by preaching of the Gospel?’ With this argument he
so convinceth them, that they have nothing to reply again. For their own plain
and manifest experience is altogether against them: to wit, that they had
received the Holy Ghost, not by the works of the law, but by the preaching of
the Gospel.
Here
again I warn you, that Paul speaketh not only of the ceremonial law, but of the
whole law. For he groundeth his argument upon a sufficient division. If he
should speak of the ceremonial law only, it were not a sufficient division. It
is an argument therefore standing upon two parts, whereof the one must needs be
true, and the other false; that is, either ye received the Holy Ghost by the
law, or by the hearing of faith. If by the law, then not by the preaching of
faith; if by the preaching of faith, then not by the law. There is no mean
betwixt these two. For all that is not the Holy Ghost or the preaching of
faith, is the law. Here are we in the matter of justification. But to attain to
justification, there is no other way but either the word of the Gospel, or the
word of the law. Wherefore the law is here taken generally, as wholly separate
from the Gospel. But it is not the ceremonial law only that is separate from
the Gospel, but also the moral law, or the law of the Ten Commandments. Wherefore
Paul speaketh here of the whole law.
He
groundeth this argument upon a sufficient distinction, after this sort:
Tell
me, saith he, ‘Received ye the Holy Ghost by the works of the law, or by the
preaching of the Gospel?’ Answer me to this. Ye cannot say that this was done
by the law. For so long as ye were under the law, and did the works thereof, ye
never received the Holy Ghost. Indeed ye taught and heard the law of Moses
every sabbath: but it hath not been heard or seen that ever the Holy Ghost was given
to any, either doctor or disciple, through the preaching of the law. Moreover,
ye have not only taught and heard the law, but also ye have labored with all
your power to perform the same by your works, whereby ye should most of all
have received the Holy Ghost, if he had been given by the law, seeing ye were
not only teachers and hearers, but also doers of the law: and yet ye cannot
shew me that this was done at any time. But as soon as the hearing of faith or
the Gospel came unto you, by and by ye received the Holy Ghost by the only
hearing of faith, before ye had done any work, or shewed any fruit of the
Gospel.
For
as Luke witnesseth in the Acts, at the only preaching of Peter and Paul, the
Holy Ghost came upon those which heard the Word, through whom also they
received diverse gifts, so that they spake with new tongues, etc. (Acts 10:44).
It
is manifest therefore that by the only preaching of faith, ye received the Holy
Ghost before ye did any good work, or brought forth any fruits of the Gospel.
On the other side, the accomplishing of the law never brought the Holy Ghost;
much less could the only hearing of the law do it. Therefore not only the
hearing of the law, but that affection and zeal also, whereby ye go about to
accomplish the law by your works, is vain and unprofitable.
Wherefore
although a man labor to do all things; that is to say, although he have a zeal
of God, and with all his endeavour to go about to be saved by the law, and
exercise himself day and night in the righteousness thereof; notwithstanding he
doth but labor and consume himself in vain. For they which are ignorant of the
righteousness of God, and go about to establish their own righteousness (as Paul
saith in another place) do not submit themselves unto the righteousness of God
(Romans 10:3). Again: ‘
THE ARGUMENT OF THE BOOK CONTAINING THE ACTS OF THE
APOSTLES
Wherefore
we must diligently weigh and consider the force of this argument, which is so
often repeated in the Acts of the Apostles. Which book is written to confirm
and establish this argument: for it teacheth nothing else but that the Holy
Ghost is not given by the law, but by the hearing of the Gospel. For when Peter
preached, the Holy Ghost forthwith fell upon all those that heard the Word; and
in one day three thousand which were present at the preaching of Peter,
believed and received the Holy Ghost (Acts 2). So Cornelius received the Holy
Ghost, not by the alms which he gave, but when Peter had opened his mouth, and
was yet speaking, the Holy Ghost fell upon all them which with Cornelius heard
the Word (Acts 10). These are manifest arguments of experience, and divine
works which cannot deceive us.
Luke
also writeth of Paul in the fifteenth of the Acts, that when he had preached
the Gospel together with Barnabas among the Gentiles, and was returned to
Jerusalem, he set himself against the Pharisees and the disciples of the
Apostles, which urged circumcision and the keeping of the law, as necessary to
salvation: whose mouths he so stopped (saith Luke) in shewing what things he
and Barnabas had done amongst the Gentiles, that the whole Church was amazed at
the hearing thereof, especially when they heard that God had wrought so many
and so great signs and wonders by them among the Gentiles. And when they which
bare a zeal to the law, did greatly wonder how it could be that the
uncircumcised Gentiles, not doing the law, nor the works thereof, nor having
the righteousness of the law, should notwithstanding attain to this grace, to
be justified and receive the Holy Ghost as well as the Jews that were
circumcised: here Paul and Barnabas did allege nothing else but manifest
experience; wherewith they were so confounded, that they had nothing to reply
again. By this means Paulus Sergius, the lieutenant, and all those cities,
regions, kingdoms, and countries where the Apostles had preached, by the only
hearing of faith did believe, without the law and the works thereof.
In
the whole book therefore of the Acts, there is nothing else handled in effect,
but that it behoveth as well Jews as Gentiles, as well righteous as
unrighteous, to be justified by faith alone in Christ Jesus, without the law
and the works thereof. The which thing doth appear as well by the preaching of
Peter, of Paul, of Stephen, of Philip, and the other Apostles, as also by the
examples of the Gentiles and the Jews. For as God gave the Holy Ghost to the
Gentiles which lived without the law, by the preaching of the Gospel, so did he
give the same to the Jews; yet not by the law, nor by the ceremonies and
sacrifices commanded in the law, but by the only preaching of faith. Now if the
law had been able to justify, and the righteousness of the law had been
necessary to salvation, then doubtless the Holy Ghost had not been given to the
Gentiles which kept not the law.
But
experience itself doth plainly witness, that the Holy Ghost was given unto them
without the law (and this did the Apostles, both Peter, Paul, Barnabas, and
others see): therefore the law doth not justify, but faith only in Christ,
which the Gospel setteth forth.
These
things are diligently to be marked, because of the adversaries, which do not
consider what is handled in the Acts of the Apostles. I myself in times past
also read this book, when indeed I understood in it nothing at all. Therefore
when thou hearest or readest in the Acts of the Apostles, or wheresoever it be
in the Scriptures, this word ‘Gentiles,’ thou must know that it is not to be
understood literally of the common nature of the Gentiles, but it carrieth with
it a spiritual meaning, and is to be taken, not for those which are under the
law, as were the Jews (as before is said in the second chapter: ‘We being by nature
Jews, and not sinners of the Gentiles’ etc.), but for those which are without
the law. Wherefore to say that the Gentiles are justified by faith, is nothing
else, but that men which observe not the law nor do the works thereof, which
are not circumcised, which sacrifice not, etc., are justified and receive the
Holy Ghost. By what means? Not by the law and the works thereof (for they have
no law), but freely and without any other means, except only the hearing of the
Gospel.
So
Cornelius and his friends whom he had called to his house, do nothing, neither
look they upon any works going before, and yet as many as are present, receive
the Holy Ghost. No man speaketh but Peter. They sitting by do nothing: they
think not of the law, much less do they keep it; they sacrifice not; they care
not for the receiving of circumcision, but only are bent to hear that which
Peter speaketh. He by his preaching brought the Holy Ghost into their hearts,
as it were visibly: for they spake with tongues, and glorified God.
But
some men may here cavil and say: Who knoweth whether it were the Holy Ghost or
no? Well, let them cavil. Sure it is that the Holy Ghost, so bearing witness,
doth not lie, but hereby sheweth that he accepteth the Gentiles for righteous,
and justifieth them by no other means, than by the only voice of the Gospel, or
hearing of faith in Christ preached. We may see also in the Acts how greatly
the Jews marvelled at this new and strange thing. For the faithful which were
of the circumcision, and came with Peter to Caesarea, seeing the gift of the
Holy Ghost to be poured out also upon the Gentiles in the house of Cornelius,
were astonished (Acts 10:45).
Also
they that were at
This
report therefore and this fame, that God had given salvation also to the
Gentiles, was at the first not only intolerable, but also a great offense even
to the believing Jews. Which they could not easily shake off: for they had this
prerogative above all other nations, that they were the people of God. The
adoption, the glory, the worship, etc,, belonged to them (Romans 9:4).
Moreover, they exercised themselves in the righteousness of the law, they
labored all the day long, they bare the burden and heat of the day (Matthew
And
for this cause the council of the Apostles, upon great necessity was assembled
at
THE COMMENDATION OF THE BOOK CONTAINING THE ACTS OF
THE APOSTLES
So in the Acts ye shall find the
experience, the preachings, and also the examples of the Apostles for the
confirmation of this matter, against this obstinate opinion touching the
righteousness of the law. And we ought therefore the more to love, and the more
diligendy to read this book, because it containeth most substantial
testimonies, which are able to comfort and confirm us against the Papists, our
Jews; whose abominations and colored hypocrisy we impugn and condemn by our
doctrine, that we may set forth the benefits and glory of Christ. Who, though
they have no substantial matter to allege against us (whereas the Jews mights
have laid against the Apostles, that they had received the law and all these
ceremonies from God), yet notwithstanding they are no less obstinate in
defending their cursed traditions and abominations, than the Jews were in
maintaining their law which they had received from God, glorying and bragging
that they sit in the place of bishops, and that the authority to govern the
churches is committed unto them. Whereby they would bring us into bondage, and
force us to say that we are justified, not by faith alone, but by faith formed
and adorned with charity. But we set against them the book of the Acts. Let
them read this book, and consider the examples contained in it, and they shall
find this to be the sum and the argument thereof: that we are justified by
faith only in Christ without works, and that the Holy Ghost is given by the
only hearing of faith at the preaching of the Gospel, and not at the preaching
of the law, nor by the works of the law.
Wherefore
thus teach we: O man, although thou fast, give alms, honor thy parents, obey
the magistrate, etc., yet art thou not justified thereby. This voice of the
law: ‘Honour thy parents,’ or any other else, either heard or fulfilled, doth
not justify. What then? To hear the voice of the spouse, to hear the word of
faith: this word being heard, doth justify. Wherefore?
Because
it bringeth the Holy Ghost which justifieth a man [and maketh him righteous
before God].
Hereby
we may see what is the difference between the law and the Gospel.
The
law never bringeth the Holy Ghost, but only teacheth what we ought to do:
therefore it justifieth not. But the Gospel bringeth the Holy Ghost, because it
teacheth what we ought to receive. Therefore the law and the Gospel are two
quite contrary doctrines. To put righteousness therefore in the law, is nothing
else but to fight against the Gospel. For Moses with his law is a severe
exactor, requireth of us that we should work, and that we should give: briefly,
it requireth and exacteth. Contrariwise, the Gospel giveth freely and requireth
of us nothing else, but to hold out our hands, and to take that which is
offered. Now to exact and to give, to take and to offer are clean contrary, and
cannot stand together. For that which is given, I take: but that which I give,
I do not take, but I offer it unto another.
Therefore
if the Gospel be a gift, and offereth a gift, it requireth nothing.
Contrariwise,
the law giveth nothing, but it requireth and straitly exacteth of us, yea even
impossible things.
OF CORNELIUS IN THE TENTH OF ACTS
Here our adversaries set against us
the example of Cornelius (concerning whom also the Master of the Sentences and
Erasmus in his Diatribe do dispute). Cornelius , say they, was (as Luke
witnesseth) a good man, just, and learing God, which gave alms to the people,
and prayed to God continually. Therefore of congruence he did merit the
forgiveness of sins, and the sending of the Holy Ghost. I answer: Cornelius was
a Gentile, and this cannot the adversaries deny; for the words which Peter
allegeth in Acts
Let
this suffice then for the defense of the article of justification, that
Cornelius was a Gentile, not circumcised, not keeping
the law: therefore he was not justified by the law, but by the hearing of
faith. God justifieth therefore without the law, and so consequently the law
availeth nothing to righteousness. For otherwise God would have given the Holy
Ghost to the Jews only, which had the law and kept it, and not the Gentiles
which had not the law, and much less did accomplish it. But God wrought clean
contrary: for the Holy Ghost was given to them that had not the law. Manifest
experience therefore testifieth that the Holy Ghost is given to them that do
not the law. Wherefore righteousness cometh not by the law.
By
this means, the objection of the adversaries, which do not understand the true
manner of justification, is answered.
Here
again the adversaries object against us, and say: Be it so that Cornelius was a
Gentile, and did not receive the Holy Ghost by the law, yet notwithstanding
forasmuch as the text saith plainly, that he was a just man, fearing God,
giving alms, etc., at may seem that by these works he deserved to have the Holy
Ghost afterwards given unto him. I answer, that Cornelius was a just and a holy
man in the Old Testament, because of his faith in Christ which was to come, as
all the fathers, prophets and godly kings in the Old Testament were righteous,
having received secretly the Holy Ghost through faith in Christ to come. But
the popish sophisters put no difference between faith in Christ to come, and in
Christ which is already come. Wherefore if Cornelius had died before Christ was
revealed, yet had he not been damned, because he had the faith of the fathers,
which were saved by faith only in Christ to come (Acts 15:11). He remained then
always a Gentile, uncircumcised and without the law, and yet notwithstanding he
worshipped the selfsame God whom the fathers worshipped, by faith in the
Messiah to come. But now, because the Messiah was already come, necessary it
was that it should be shewed unto him by the Apostle Peter, that he was not now
to be looked for, but that he was already come.
And
this article concerning faith in Christ to be revealed, and in Christ now revealed
(that I may touch this also by the way), is very necessary to be known. For
seeing that Christ is now revealed, we cannot be saved by faith in Christ to
come, but we must believe that he is already come, hath fulfilled all things,
and abolished the law. Therefore necessary it was also that Cornelius should be
brought to another belief, not that Christ was yet to come, as he did believe
before: but that he was already come. So faith giveth place to faith: ‘from
faith to faith’ (Romans
The
schoolmen therefore are deceived, when they say for the maintenance of their
opus congrui, or merit before grace, that Cornelius by the natural and moral
works of reason, deserved grace and the sending of the Holy Ghost. For to be a
just man and fearing God, etc., are the properties, not of a Gentile or of a
natural man, but of a spiritual man, who hath faith already.
For
unless he did believe in God and fear God, he could not hope to obtain any
thing of him by prayer. The first commendation therefore that Luke giveth unto
Cornelius, is this, that he is a righteous man and fearing God: afterwards he
commendeth him for his works and alms-deeds. This our adversaries do not
consider, but lay hold only upon this sentence, that he gave alms to the poor:
for that seemeth to make for the establishing of their merit of congruence [or
desert going before grace]. But first the person or the tree must be commended,
and then the works and the fruit. Cornelius is a good tree, for he is righteous
and feareth God: therefore he bringeth forth good fruit, he giveth alms, he
calleth upon God; and these fruits please God because of his faith. Wherefore
the angel commendeth Cornelius for his faith in Christ which was to come, and
bringeth him from that faith, to another faith in Christ which was already
come, when he saith: ‘Call for Simon, whose surname is Peter: he shall tell
thee what thou oughtest to do,’ etc. (Acts 10:5 f.): Like as then Cornelius was
without the law before Christ was revealed; even so after Christ was revealed,
he received neither the law nor circumcision. And as he kept not the law
before, so did he not keep it afterwards. This argument therefore concludeth
strongly:
Cornelius
was justified without the law, therefore the law justifieth not.
NAAMAN THE SYRIAN.
Likewise Naaman the Syrian (2 Kings
5) was, no doubt, a good and godly man, and had a true opinion of God. And
although he was a Gentile and belonged not to the kingdom of Moses, which then
flourished; yet notwithstanding his flesh was cleansed, and the God of Israel
was revealed unto him, and he received the Holy Ghost. For thus he saith: ‘Now
I know assuredly that there is no other God in all the world but in Israel.’He
doth nothing at all, he keepeth not the law, he is not circumcised; but only he
prayeth that so much of that earth might be given unto him, as two mules should
be able to carry away. Moreover it appeareth that faith was not idle in him.
For thus he speaketh to the prophet Elisha: ‘Thy servant will henceforth
neither offer burnt sacrifice, nor offering unto any other God, saving the
Lord. But in this thing the Lord be merciful unto thy servant, that when my
master goeth into the house of Rimmon to worship there, and leaneth on my hand,
and I bow myself in the house of Rimmon: when I do bow down (I say,) in the
house of Rimmon, the Lord be merciful to thy servant in this point.’ To whom
the prophet: saith: ‘Go in peace.’ So was he justified. The Jew hearing this,
fretteth for anger, and saith: What!
Should
the Gentile be justified without the keeping of the law? Should he be compared
with us which are circumcised?
THE GENTILES JUSTIFIED WITHOUT THE LAW, EVEN WHEN THE
LAW AND POLICY OF MOSES WAS YET IN FORCE
Therefore God, long before, when the
kingdom of Moses was yet standing and flourishing, did shew that he justified
men without the law, as indeed he justified many kings in Egypt and in Babylon;
also Job, and many other nations of the East. Moreover, Niniveh a great city
was justified, and received the promise of God, that it should not be
destroyed. By what means? Not because it heard and fulfilled the law; but
because it believed the word of God which the prophet Jonas preached. For so
saith the prophet: ‘And the Ninivites believed God, and proclaimed a fast, and
put on sackcloth;’ that is to say, they repented. Our adversaries do craftily
pass over this word ‘believed’, and yet the effect of all together resteth
therein.
Thou
readest not in Jonas: And the Ninivites received the law of Moses, were
circumcised, offered sacrifice, fulfilled the works of the law; but, Believing
the word, they repented in sackcloth and ashes.
This
was done before Christ was revealed, when that faith yet reigned, which
believed in Christ to come. If then the Gentiles were justified without the
law, and received secretly the Holy Ghost, when the law was yet in force, why
should the law be required as necessary to righteousness, which by the coming
of Christ is now abolished? Wherefore this is a strong argument, grounded upon
the experience of the Galatians: ‘Received ye the Holy Ghost by the works of
the law, or by the hearing of faith?’ (Galatians 2:2). For they were compelled
to grant that they heard nothing of the Holy Ghost, before the preaching of
Paul: but when he preached the Gospel, then they received the Holy Ghost.
So
we also at this day, convicted by the testimony of our own conscience, are
constrained to confess, that the Holy Ghost is not given by the law, but by the
hearing of faith. For many heretofore in the Papacy, have gone about with great
labor and study, to keep the law, the decrees of the fathers, and the
traditions of the Pope; and some, with painful and continual exercises in
watching, fasting and praying, did so weary and weaken their bodies, that
afterwards they were able to do nothing; whereby notwithstanding they gained
nothing else, but that they miserably afflicted and tormented themselves. They
could never attain to a quiet conscience, and peace in Christ, but continually
doubted of the good will of God towards them. But now, since the Gospel
teacheth that the law and works do not justify, but faith in Christ, hereupon
followeth a most certain knowledge and understanding, a most joyful conscience,
and a true judgment of every kind of life, and of all things else whatsoever. The
believing man may now easily judge that the Papacy, with all the religious
orders and traditions thereof is wicked: which before he could not do. For so
great blindness reigned in the world, that we thought those works which men had
devised, not only without the will of God, but also contrary to his
commandment, to be much better than those, which the magistrate, the
householder, the teacher, the child, the servant etc. did at the commandment of
God.
Indeed
we ought to have learned by the Word of God, that the religious orders of the
Papists (which alone they call holy) are wicked, since there is no commandment
of God, or testimony in the holy Scriptures as touching the same. Contrariwise,
other orders of life, which have the Word and commandment of God, are holy and
ordained of God. But we were then wrapped in such horrible darkness, that we
could not truly judge of anything. But now, since the clear light of the Gospel
doth appear, all kinds of life in the world are under our sure and infallible
judgment. We may boldly pronounce out of the Word of God, that the condition of
servants, which before the world is most vile, is far more acceptable unto God
than all the orders of monks. For by his Word God commendeth, approveth and
adorneth the state of servants, and so doth he not the orders of monks.
Therefore
this argument grounded upon experience, ought to prevail with us also. For
although many men in the Papacy wrought many and great works, yet could they
never be certain of the will of God towards them, but they were always in
doubt; they could never attain to the knowledge of God, of themselves, of their
calling; they never felt the testimony of the Spirit in their hearts. But now
that the truth of the Gospel appeareth, they are fully instructed by the only
hearing of faith, in all these things.
It
is not without cause that I do so largely intreat of these things, for it
seemeth but a very small matter, that the Holy Ghost is received by the only
hearing of faith, and that there is nothing else required of us, but that we,
setting apart all our works, should gave ourselves only to the hearing of the
Gospel. Man’s heart doth not understand nor believe that so great a treasure,
namely, the Holy Ghost, is given by the only hearing of faith; but reasoneth
after this manner: Forgiveness of sins, deliverance from death, the giving of
the Holy Ghost, of righteousness, and everlasting life, are great things;
therefore if thou wilt obtain these inestimable benefits, thou must perform
some other great and weighty matter. This opinion the devil doth well like and
approve, and also increaseth the same in the heart.
Therefore
when reason heareth this: Thou canst do nothing for the obtaining of the
forgiveness of sins, but must only hear the Word of God, by and by it crieth
out, and saith: Fie, thou makest too small account of the remission of sins,
etc. So the inestimable greatness of the gift, is the cause that we cannot
believe it; and because this incomparable treasure is freely offered, therefore
it is despised.
But
this we must needs learn, that forgiveness of sins, Christ and the Holy Ghost
are freely given unto us at the only hearing of faith, notwithstanding our
horrible sins and demerits. And we must not weigh, how great the thing is that
is given, and how unworthy we are of it (for so should the greatness of the
gift, and our unworthiness terrify us); but we must think that it pleaseth God
freely to give unto us this unspeakable gift, unto us, I say, which are
unworthy, as Christ in Luke saith: ‘Fear not little flock; for it is your
Father’s good pleasure to give unto you (lo, to give unto you, saith he) the
kingdom’ (Luke 12:32). To whom? To you unworthy, which are his little flock. If
I then be little, and the thing great (nay rather of all things the greatest)
which is given unto me, I must think, that he also is great and only great,
which giveth it. If he offer it and will give it, I consider not mine own sin
and unworthiness, but his fatherly good will towards me which is the giver, and
I receive the greatness of the gift with joy and gladness, and am thankful for
so inestimable a gift given freely unto me, to me, I say, unworthy, by the
hearing of faith.
Here
again foolish reason is offended, and reproveth us, saying: Where ye teach men
to do nothing at all for the obtaining of so great and inestimable a gift, but
to hear the Word of God, this seemeth to tend to the great contempt of grace,
and to make men secure, idle and dissolute, so that they slack their hands and
do no good at all. Therefore it is not good to preach this doctrine, for it is
not true; but men must be urged to labor and exercise themselves unto
righteousness, and then shall they obtain this gift. The selfsame thing the
Pelagians in times past objected against the Christians. But hear what Paul
saith in this place: Ye have received the Holy Ghost, not by your own labor and
travail, not by the works of the law, but by the hearing of faith. Briefly,
hear what Christ himself saith, and what he answereth to Martha, being very
careful, and hardly bearing that her sister Mary, sitting at the feet of Jesus
and hearing his word, should leave her to minister alone. ‘Martha, Martha,’
saith he, ‘thou carest, and art troubled about many things, but one thing is
needful. Mary hath chosen the good part which shall not be taken from her’
(Luke
The
faithful do find by their own experience, how gladly they would hold and embrace
the Word when they hear it, with a full faith, and abandon this opinion of the
law and of their own righteousness: but they feel in their flesh a mighty
resistance against the Spirit. For reason and the flesh will needs work
together. This saying: ‘Ye must be circumcised and keep the law,’ cannot be
utterly rooted out of our minds, but it sticketh fast in the hearts of all the
faithful. There is in the faithful, therefore, a continual conflict between the
hearing of faith and the works of the law. For the conscience always murmureth,
and thinketh that this is too easy a way, that by the only hearing of the Word,
righteousness, the Holy Ghost, and life everlasting is promised unto us. But
come once to an earnest trial thereof, and then tell me how easy a thing it is
to hear the word of faith. Indeed he which giveth is great: moreover, he giveth
great things willingly and freely, and upbraideth no man therewith: but thy
capacity is strait and thy faith weak, making it hard for thee, so that thou
art not able to receive his proffered gift. But let thy conscience murmur
against thee never so much, and let this ‘must’ come never so often into thy
mind, yet stand fast and hold out, until thou overcome this ‘must.’ So, as
faith increaseth by little and little, that opinion of the righteousness of the
law will diminish. But this cannot be done without great conflicts.
Are ye so foolish, that after ye have begun in the spirit, ye would now end in the flesh?
This argument being concluded, how
that the Holy Ghost cometh not by the works of the law, but by the hearing of
faith; he beginneth here to exhort and terrify them from a double danger or
incommodity. The first is: ‘Are ye so foolish, that after ye have begun in the
Spirit, ye would now end in the flesh?’ The other followeth: ‘ Have ye suffered
so great things in vain?’ As if he said: Ye began in the Spirit; that is, your
religion was excellently well begun. As also a little after he saith: ‘Ye ran
well,’ etc. But what have ye gotten thereby? Forsooth ye will now end in the
flesh.
Paul
setteth here the Spirit against the flesh. He calleth not the flesh (as before
I have said) fleshly lust, beastly passions, or sensual appetites, for he
intreateth not here of lust and such other fleshly desires, but of forgiveness
of sins, of justifying the conscience, of obtaining righteousness before God,
of deliverance from the law, sin, and death; and yet notwithstanding he saith
here, that they, forsaking the Spirit, do now end in the flesh. Flesh therefore
is here taken for the very righteousness and wisdom of the flesh, and the
judgment of reason, which seeketh to be justified by the law.
Whatsoever
then is most excellent in man, the same here Paul calleth flesh, to wit, the
highest wisdom of reason, and the righteousness of the law itself.
And
this place must be well considered, because of the slanderous and cavfillng
Papists, which wrest the same against us, saying that we in popery began in the
Spirit, but now, having married wives, we end in the flesh. As though a single
life, or not to have a wife, were a spiritual life; and as though it nothing
hindered their spiritual life, if a man, not contented with one whore, have
many. They are madmen, not understanding what the Spirit, or what the flesh is.
The Spirit is whatsoever is done in us according to the Spirit; the flesh,
whatsoever is done in us according to the flesh without the Spirit. Wherefore
all the duties of a Christian man, as to love his wife, to bring up his
children, to govern his family, honor his parents, obey the magistrate, etc.
(which unto them are worldly and carnal) are the fruits of the Spirit, These
blind buzzards cannot discern things which are the good creatures of God, from
vices.
Here
is also to be noted, that Paul having said that the Galatians began in the
Spirit, ought now to say in the active voice: ‘Ye do end.’ Howbeit he doth not
so, but he saith: ‘Ye are ended,’ in the passive voice. For the righteousness
of the law, which Paul here calleth the flesh, is so far off from justifying,
that they which after the receiving of the Holy Ghost through the hearing of
faith, fall back again unto it, are ended in it, that is to say, are utterly
destroyed. Therefore whosoever teach that the law ought to be fulfilled to this
end, that men might be justified thereby, while they go about to quiet their
consciences, they hurt them, and while they would justify them, they condemn
them.
Paul
hath always a glance at the false prophets; for they still urged the law, saying:
Faith only in Christ taketh not away sin, pacifieth not the wrath of God,
justifieth not; therefore if ye will obtained these benefits, ye must not only
believe in Christ, but therewith ye must also keep the law, be circumcised,
keep the feasts, sacrifices, etc. Thus doing ye shall be free from sin, from
the wrath of God, etc. Yea rather, saith Paul, by the selfsame things ye
establish unrighteousness, ye provoke the wrath of God, ye add sin to sin, ye
quench the Spirit, ye fall away from grace, and utterly reject the same, and
ye, together with your disciples, do end in the flesh.
This
is the first danger, from the which he terrifieth the Galatians, lest if they
seek to be justified by the law, they lose the Spirit, and forego their good
beginnings for a wretched end.
Have ye suffered so many things in vain?
The other danger or incommodity is
this: ‘Have ye suffered so many things in vain?’ As though he would say:
Consider, not only how well ye began, and how miserably ye have forsaken your
good beginning and your course well begun; moreover, that not only ye have lost
the first fruits of the Spirit, being fallen again into the ministry of sin and
death, and into a doleful and a miserable bondage of the law; but consider this
also, that ye have suffered much for the Gospel’s sake, and for the name of
Christ: to wit, the spoiling of your goods, railings and reproaches, dangers
both of bodies and lives, etc. All things were in a happy course and great
towardness with you. Ye taught purely, ye lived holily, and ye endured many
evils constantly for the name of Christ. But now, all is lost, as well doctrine
as faith, as well doing as suffering, as well the Spirit as the fruits thereof
in you.
Hereby
it appeareth sufficiently, what incommodity the righteousness of the law, or
man’s own righteousness bringeth: to wit, that they which trust in it do lose
at once unspeakable benefits. Now, what a miserable thing is it, so suddenly to
lose such inestimable glory and assurance of conscience towards God? Also to
endure so many grievous afflictions and perils of goods, wife, children, body
and life, and yet notwithstanding to sustain all these things in vain? And out
of these two places, much matter might be gathered to set forth and amplify at
large the goodly commendation of the righteousness of the law or man’s own
righteousness, if a man would stand upon every parcel by itself, and declare
what spirit it was wherewith they began; what, how great, and how many the
afflictions were which they endured for Christ’s sake. But no eloquence can
sufficiently set forth these matters; for they are inestimable things whereof
Paul here entreateth: to wit, the glory of God, victory over the world, the
flesh and the devil; righteousness and everlasting life; and on the other side,
sin, desperation, eternal death, and hell. And yet notwithstanding in a moment
we lose all these incomparable gifts, and procure unto ourselves these horrible
and endless miseries, and all by false teachers, when they lead us away from
the truth of the Gospel unto false doctrine. And this do they, not only very
easily, but also under a shew of great holiness, bring to pass.
If notwithstanding it be in vain
This he addeth as a correction;
whereby he mitigateth the reprehension that goeth before, which was somewhat
sharp. And this he doth as an Apostle, lest he should terrify the Galatians too
much. Although he chide them, yet notwithstanding he always doth it in such
sort, that he poureth in sweet oil withal, lest he should drive them to
desperation.
He
saith therefore: ‘If notwithstanding it be in vain.’ As if he would say:
Yet
I have not cast away all hope of you; but if ye will so end in the flesh, that
is to say follow the righteousness of the law and forsake the Spirit, as ye
have begun, then know ye, that all your glory and affiance which ye have in
God, is in vain, and all your afflictions are unprofitable. Indeed I must needs
speak somewhat roughly unto you in this matter; I must be fervent in the
defense thereof, and somewhat sharp in chiding of you, especially the matter
being so weighty and constraining me thereunto, lest ye should think it to be
but a trifle to reject the doctrine of Paul and receive another.
Notwithstanding, I will not utterly discourage you, so that ye repent and amend.
For sickly and scabbed children may not be cast away, but must be tendered and
cherished more diligently than they which are in health. So that Paul here like
a cunning physician, layeth all the fault in a manner upon the false apostles,
the authors and only cause of this deadly disease. Contrariwise he handleth the
Galatians very gently, that by his mildness he might heal them. We therefore by
the example of Paul, ought in like manner to reprehend the weak, and so to cure
their infirmity, that in the meantime we leave not off to cherish and comfort
them, lest if we handle them too sharply, they fall into desperation.
He therefore that ministereth to you the spirit, and worketh miracles among you, doth he it through the works of the law, or by the hearing of faith?
This argument grounded upon the
experience of the Galatians, doth so well like the Apostle, that after he hath
reproved and terrified them, setting before them a double danger, he now
repeateth the same again and that with a more large amplification, saying: ‘He
which ministereth ‘ etc. That is to say: Ye have not only received the Spirit
by the hearing of faith, but whatsoever ye have either known or done, it came
by the hearing of faith.
As
though he would say: It was not enough that God gave you once the Spirit; but
the same God hath also enriched you with the gifts of the Spirit, and increased
the same in you, to the end that when ye have once received the Spirit, it
might always grow and be more and more effectual in you.
Hereby
it is plain, that the Galatians had wrought miracles, or at the least, had
shewed such fruits of faith as the true disciples of the Gospel are wont to
bring forth. For the Apostle elsewhere saith: ‘That the
When
a preacher then so preacheth, that the Word is not fruitless, but effectual in
the hearts of the hearers: that is to say, when faith, hope, love, patience
etc. do follow, there God ministereth the Spirit, and worketh miracles in the
hearers. In like manner Paul saith here, that God hath given his Spirit to the
Galatians, and hath wrought miracles among them.
As
though he would say: God hath not only brought to pass through my preaching,
that ye should believe, but also that ye should live holily, bring forth many
fruits of faith, and suffer many afflictions. Also by the same power of the
Holy Ghost, of adulterers, of wrathful, impatient, and covetous persons, and of
very enemies, ye are become liberal, chaste, gentle, patient, and lovers of
your neighbors. Whereupon afterwards he giveth testimony of them in the fourth
chapter, that they received him as an angel of God, yea rather as Christ Jesus;
and that they loved him so entirely, that they were ready to have plucked out
their own eyes for him.
Now,
to love thy neighbor so heartily, that thou art ready to bestow thy money, thy
goods, thine eyes, and all that thou hast for his salvation, and moreover to
suffer patiently all adversities and afflictions, these, no doubt, are the
effects and fruits of the Spirit, and these, saith he, ye received and enjoyed
before these false teachers came among you. But ye received them not by the
law, but of God, who so ministered unto you, and daily increased in you his
Holy Spirit, that the Gospel had a most happy course among you, in teaching,
believing, working and suffering. Now, seeing ye know these things (being
convicted even by the testimony of your own consciences), how cometh it to pass
that ye shew not the same fruits that ye did before: that is, that ye teach not
truly, that ye believe not faithfully, that ye live not holily, that ye work
not rightly, and that ye suffer not patiently: finally, who hath so corrupted
you, that you bear not so loving affection towards me, as ye did before? That
ye receive not Paul now as an angel of God, nor as Jesus Christ? That ye will
not pluck out your eyes to give them unto me? How cometh it to pass, I say,
that this fervent zeal of yours waxeth so cold towards me, and that ye now
prefer before me, the false apostles, which do so miserably seduce you?
In
like manner it happeneth unto us at this day. When we first preached the
Gospel, there were very many that favored our doctrine, and had a good and
reverend opinion of us; and after the preaching thereof, followed the fruits
and effects of faith. But what ensued? A sort of light and brainsick heads
sprang up, and by and by destroyed all that we had in long time and with much
travail planted before; and also made us so odious unto them which before loved
us dearly, and thankfully received our doctrine, that now they hate nothing
more than our name. But of this mischief the devil is the author, working in
his members contrary works, which wholly fight against the works of the Holy
Ghost. Therefore (saith the Apostle) your experience, O ye Galatians, ought to
teach you, that these excellent virtues proceeded not of the works of the law:
for as ye had them not before the hearing of faith, so ye have them not now,
when the false apostles reign in the midst of you.
We
likewise may say at this day to those which vaunt themselves to be Gospellers,
and to be freed from the tyranny of the Pope: Have ye overcome the tyranny of
the Pope, and obtained liberty in Christ, through the Anabaptists and other
such fantastical spirits, or through us who have preached faith in Jesus
Christ? Here if they will confess the truth, they must needs say: No doubt, by
the preaching of faith. And true it is, that at the beginning of our preaching,
the doctrine of faith had a most happy course, and down fell the Pope’s
pardons, purgatory, vows, masses, and such like abominations, which drew with
them the ruin of all popery. No man could justly condemn us; for our doctrine
was pure, raising up and comforting many poor consciences, which had been long
oppressed with men’s traditions under the papacy, which was a plain tyranny, a
racking and crucifying of consciences. Many therefore gave thanks unto God,
that through the Gospel (which we first, by the grace of God, then preached)
they were so mightily delivered out of these snares, and this slaughterhouse of
consciences. But when these new fond heads sprang up (who by their denial of
the bodily presence of Christ in the Supper, their profanation of Baptism,
their destruction of images and abolition of all ceremonies, sought to
overthrow popery all at once, and so to darken our repute) then began our
doctrine to be evil thought of: for it was commonly bruited abroad that the
professors thereof disagreed among themselves.
Whereat
many being greatly offended, fell quite from the truth, putting the Papists in
comfort, that we, together with our doctrine, should shortly come to nought,
and by this means they should recover their former dignity and authority again.
Wherefore,
like as the false apostles vehemently contended that the Galatians, now
justified by faith in Christ, ought to be circumcised and keep the law of
Moses, if they would be delivered from their sins, and from the wrath of God,
and obtain the Holy Ghost, and yet notwithstanding by the selfsame means they
burdened them the more with sins (for sin is not taken away by the law, neither
is the Holy Ghost given through it, but only it worketh wrath, and driveth men
into great terrors): so at this day these rash heads, which sought to provide
for the welfare of the catholic Church, and at once to overthrow and utterly
cast out all popery by the abolition of ceremonies, etc., by these self-same
things have done no good, but Father harm to the Church: they have not
overthrown the papacy, but have more established it.
But
if they had, as they began, with a common consent together with us, taught and
diligently urged the article of justification; that is to say, that we are
justified neither by the righteousness of the law, nor by our own
righteousness, but by only faith in Jesus Christ: doubtless this one article,
by little and little, as it began, had overthrown the whole papacy, with all
her brotherhoods, pardons, religious orders, relics, ceremonies, invocation of
saints, purgatory, masses, watchings, vows, and infinite other like
abominations. But they leaving off the preaching of faith and true Christian
righteousness, have gone another way to work, to the great hindrance both of
sound doctrine and of the churches. It hath happened unto them somewhat after
the manner of the German proverb about fishing before the net. For they have
driven away the fish that the net would have taken, by seeking to catch them
with their own hands.
Wherefore
the papacy at this day is cast down, not by those tumults of the sectaries, but
by the preaching of the article of justification. This article hath not only
weakened the
And
this that I now say, the thing itself doth testify. For at that time when first
the papacy began to totter and fall, the sectaries did nothing at all, for they
could do nothing, but held their peace. And we moreover did teach and urge
nothing but this article o f justification, which alone at that time did
threaten the authority of the Pope and lay waste his kingdom. But when the
sectaries saw that the papacy did totter and fall, and that the fishes did
gather to the net, they sought to destroy and utterly blot out popery all at
once, and to snatch from us the glory and take with their own hands all the
fishes that were congregated at the net; but they played at the work, for they
did not catch them, but only drove them away.
As
much therefore as the false apostles did bring righteousness to the Galatians
by teaching them that they must observe the law, so did the sectaries overthrow
the papacy by their tumults. Images and other abuses in the Church would have
fallen down of themselves, if they had but diligently taught the article of
justification. But they were driven by vainglory, for they would gladly have
heard it published abroad that they themselves had overthrown the papacy.
Wherefore, neglecting the article of justification, they stirred up those
tumults whereby they well-nigh overwhelmed us, and confirmed the Papists in
their abominations. Such success hath our endeavor when we seek not the glory
of God, but our own.
Neither
the Pope nor the devil did fear those tumults; but the doctrine of faith, which
preacheth that Christ alone is victor over sin, death and the devil, is farsome
to him. For it destroyeth his kingdom and (as I have said) it sustaineth and
defendeth us at this day against all the gates of hell. And did we not hold
fast to this anchor, we should be compelled again to adore the Pope, neither
would there be any way or means of resisting him. For should I join myself unto
the sectaries, then were my conscience uncertain; for they without any right do
set themselves against the Pope, since they seek their own glory and not the
glory of God.
Therefore,
were I not armed with other weapons than they, I should not dare to attack the
papacy, much less to presume that I could lay it waste.
But
they say: The Pope is Antichrist! Doubtless; but he in turn replieth, that he
hath a ministry of teaching, that with him is the authority to administer the
Sacraments, and to bind and to loose, and that he possesseth this power by
hereditary right as handed down in succession by the Apostles. Therefore he is
not thrust out of his seat by these external tumults, but by this means, if I
say: O Pope, I will kiss thy feet, and acknowledge thee to be the supreme
Pontiff, if thou wilt adore my Christ, and allow that we have remission of sins
and eternal lift through his death and resurrection, and not by observation of
thy traditions, if thou wilt grant this, I will not take from thee thy crown
and authority: but if not, I will constantly cry out that thou art Antichrist,
and declare all thy worships and religions to be not only the denial of God,
but supreme blasphemy against God, and idolatry. This the sectaries do not, but
they seek by external force to take away the Pope’s crown and authority;
therefore their endeavor is in vain. But this before all must be done, that the
Pope’s impieties and abominations may be exposed, wherewith under the color of
holiness and religion he hath deceived the whole world. If I do this, I shall
see what afterward remaineth. For I have taken away the kernel and leave him
the husks. They contraiwise do take away the husks and leave him the kernel.
To
be brief: as by the works of the law no miracles are wrought, so of those external
works which the sectaries do urge, nothing is made in the Church but tumults,
more confusion, and hindrance of the Spirit. And this doth experience testify.
For they laid not low the Pope, by their overturning of images and attacking of
the Sacraments, but they made him the more proud. But by the Spirit he hath
been and is still at this day cast down, that is to say, by the preaching of
faith, which testifieth that Christ was delivered for our sins. Here the
righteousness and the servitude of the laws of the Pope must needs fall down in
ruins. In the meanwhile notwithstanding, I have often declared and still do
declare that I am ready to bear the traditions of the Pope, if only he will
leave them free, and not bind consciences to them so that men think that they
are justified when they keep them and damned when they keep them not. But this
he doth not. For if he bound not consciences to his traditions, where were his
power? Therefore it is most of all his care to hold men’s consciences fast
bound and captive with his laws. Hence cometh this saying: Thou canst not be
saved except thou obey the Roman See; likewise this thundering and lightning in
his bulls: Let him that with bold temerity presumeth to resist, know that he
shall bear the wrath of almighty God, etc. Here he altogether taketh away
salvation from all that obey not his laws. Contrariwise, he promiseth unto all
such as keep them, eternal life.
So
he urgeth us into the net of the righteousness of works, as if none might be
justified and saved without the observation of his laws. Briefly, he maketh no
mention of faith, no, not one word, but teacheth only his own things. But if he
would grant, that all his laws avail nothing to righteousness before God, then
I in turn would grant him much; but then would his kingdom fall down of itself.
For if the Pope lost his power to save and to damn, he would be no more than a
mere idol. Briefly: the righteousness of the heart is ignorant of all laws, not
only of the Pope, but even of Moses also, since true righteousness cometh not
of works of law, but of the hearing of faith, which is followed by the virtues
and fruits of the Spirit.
As Abraham believed God, and it was imputed to him for righteousness.
Hitherto Paul reasoneth upon the
experience of the Galatians, and with this argument he urgeth them vehemently.
Ye, saith he, have believed, and believing have done miracles, and have shewed
many notable signs; and moreover ye have suffered many afflictions, all which
things are the effects and operations, not of the law, but of the Holy Ghost.
This the Galatrans were constrained to confess. For they could not deny these
things which were before their eyes, and manifest to their senses; and
therefore this argument, grounded upon their own experience, is very strong.
Now
he addeth the example of Abraham, and rehearseth the testimony of the
Scripture. The first is out of Genesis 15:6: ‘Abraham believed God,’ etc. This
place the Apostle her: mightily prosecuteth, as also he did in his Epistle to
the Romanes. ‘If Abraham,’ saith he, ‘was justified by the works of the law, he
hath righteousness and rejoicing, but not before God, but before men’ (Romans
4:2 ff.). For before God he hath sin and wrath.
Now
he was justified before God, not because he did work, but because he did
believe. For the Scripture saith: ‘Abraham believed God, and it was imputed to
him for righteousness.’ This place doth Paul there notably set forth and
amplify, as it is most worthy: ‘Abraham,’ saith he, ‘was not weak in faith,
neither considered he his own body which was now dead, being almost an hundred
years old: neither the deadness of Sarah’s womb: neither did he doubt of the
promise of God through unbelief, but was strengthened in faith, and gave glory
to God, being fully assured, that whatsoever God had promised, he was able to
do. Now, it is not written for him only, that it was imputed to him for
righteousness, but for us also,’ etc. (Romans
Paul
by these words, ‘Abraham believed,’ of faith in God, maketh the chiefest worship,
the chiefest duty, the chiefest obedience, and the chiefest sacrifice. Let him
that is a rhetorician, amplify this place, and he shall see that faith is an
almighty thing, and that the power thereof is infinite and inestimable; for it
giveth glory unto God, which is the highest thing that can be given unto him.
Now, to give glory unto God, is to believe in him, to count him true, wise,
righteous, merciful, almighty: briefly, to acknowledge him to be the author and
giver of all goodness. This reason doth not, but faith. That is it which maketh
us divine people, and (as a man would say) it is the creator of divinity, not
in the substance of God, but in us. For without faith God loseth in us his
glory, wisdom, righteousness, truth, mercy, etc. To conclude, no majesty or
divinity remaineth unto God, where faith is not. And the chiefest thing that
God requireth of man is, that he giveth unto him his glory and his divinity:
that is to say, that he taketh him not for an idol, but for God; who regardeth
him, heareth him, sheweth mercy unto him, helpeth him, etc. This being done,
God hath his full and perfect divinity, that is, he hath whatsoever a faithful
heart can attribute unto him. To be able therefore to give that glory unto God,
it is the wisdom of wisdoms, the righteousness of righteousnesses, the religion
of religions, and sacrifice of sacrifices. Hereby we may perceive, what an high
and excellent righteousness faith is, and so by the contrary, what an horrible
and grievous sin infidelity is.
Whosoever
then believeth the Word of God, as Abraham did, is righteous before God,
because he hath faith, which giveth glory unto God; that is, he giveth to God
that which is due to him (for thus do the jurists define the just man, namely,
that he is he which rendereth to every man his due). For faith saith thus: I
believe thee, O God, when thou speakest. And what saith God? Impossible things,
lies, foolish, weak, absurd, abominable, heretical, and devilish things, if ye
believe reason. For what is more absurd, foolish, and impossible, than when God
saith unto Abraham that he should have a son of the barren and dead body of his
wife Sarah?
So,
if we will follow the judgment of reason, God setteth forth absurd and
impossible things, when he setteth out unto us the articles of the Christian
faith. Indeed, it seemeth to reason an absurd and a foolish thing, that in the
Lord’s Supper is offered unto us the body and blood of Christ; that Baptism is
the laver of the new birth, and of the renewing of the Holy Ghost; that the dead
shall rise in the last day; that Christ the Son of God was conceived and
carried in the womb of the Virgin Mary, that he was born, that he suffered the
most reproachful death of the Cross, that he was raised up again, that he now
sitteth at the right hand of God the Father, and that he hath power both in
heaven and in earth. For this cause Paul calleth the Gospel of Christ
crucified, the word of the cross and the foolishness of preaching (1
Corinthians
But
faith killeth reason, and slayeth that beast which the whole world and all creatures
cannot kill. So Abraham killed it by faith in the Word of God, whereby seed was
promised unto him of Sarah, who was barren and now past child-bearing. Unto
this Word, reason yielded not straightway in Abraham, but it fought against
faith in him,judging it to be an absurd, a foolish, and impossible thing, that
Sarah, who was now not only ninety years old, but was also barren by nature,
should bring forth a son. Thus faith wrestled with reason in Abraham: but
herein faith got the victory, killed and sacrificed reason, that most cruel and
pestilent enemy of God. So all the godly, entering with Abraham into the
darkness of faith, do kill reason, saying: Reason, thou art foolish, thou dost
not savor those things which belong unto God; therefore speak not against me,
but hold thy peace; judge not, but hear the Word of God and believe it. So the
godly by faith kill such a beast as is greater than the whole world, and
thereby do offer to God a most acceptable sacrifice and service. And in
comparison of this sacrifice and service of the faithful, all the religions of
all nations, and all the works of all monks and meritmongers are nothing at
all. For by this sacrifice, first, as I said, they kill reason, the greatest
and mightiest enemy of God: for reason despiseth God, denieth his wisdom,
justice, power, truth, mercy, majesty, and divinity. Moreover, by the same
sacrifice they yield glory unto God: that is, they believe him to be just,
good, faithful, true, etc., they believe that he can do all things, that all his
words are holy, true, lively and effectual, etc., which is a most acceptable
obedience unto God. Wherefore there can be no greater or more perfect religion
in the world, nor more acceptable service unto God, than faith is.
Contrariwise,
the justiciaries, and such as seek righteousness by their own works, lacking
faith, do many things. They fast, they pray, they watch, they lay crosses upon
themselves. But because they think to appease the wrath of God, and deserve
grace by these things, they give no glory to God: that is, they do not judge
him to be merciful, true, and keeping promise, etc., but to be an angry judge,
which must be pacified by their works. And by this means they despise God, they
make him a liar in all his promises, they deny Christ and all his benefits: to
conclude, they thrust God out of his seat, and set themselves in his place. For
they neglecting and despising the Word of God, do choose unto themselves such a
service of God and such works as God hath not commanded. They imagine that God
hath a pleasure therein, and they hope to receive a reward of him for the same.
Therefore
they kill not reason, that most bitter enemy of God, but quicken it; and they
take from God his majesty and his divinity, and attribute the same unto their
own works. Wherefore only faith giveth glory unto God, as Paul withesseth of
Abraham. ‘Abraham (saith he) was made strong in faith, and gave glory to God,
being fully assured, that whatsoever God had promised he was able to perform,
and therefore it was imputed to him for righteousness’ (Romans
Christian righteousness consisteth in faith of the heart, and God’s imputation.
It is not without cause that he
addeth this sentence out of the fifteenth chapter of Genesis: ‘and it was
imputed to him for righteousness.’ For Christian righteousness consisteth in
two things; that is to say, in faith of the heart, and in God’s imputation.
Faith is indeed a formal righteousness, and yet this righteousness is not
enough; for after faith there remain yet certain remnants of sin in our flesh.
This sacrifice of faith began in Abraham, but at the last it was finished in
death. Wherefore the other part of righteousness must needs be added also to
perfect the same in us: that is to say, God’s imputation. For faith giveth not
enough to God formally, because it is imperfect, yea rather our faith is but a
little spark of faith, which beginneth only to render unto God his true
divinity. We have received the first fruits of the Spirit, but not yet the
tenths; neither is reason utterly killed in this life. Which may appear by our
concupiscence, wrath, impatiency, and other fruits of the flesh and of
infidelity yet remaining in us. Yea, the holiest that live, have not yet a full
and continual joy in God, but have their sundry passions, sometimes sad,
sometimes merry, as the Scriptures witness of the prophets and Apostles. But
such faults are not laid to their charge because of their faith in Christ, for
otherwise no man should be saved. We conclude therefore upon these words: ‘It
was imputed to him for righteousness’, that righteousness indeed beginneth
through faith, and by the same we have the first fruits of the Spirit; but
because faith is weak, it is not made perfect without God’s imputation.
Wherefore faith beginneth righteousness, but imputation maketh it perfect unto
the day of Christ.
The
popist sophisters and schoolmen dispute also of imputation when they speak of
the good acceptation of the work: but besides and clean contrary to the
Scripture; for they wrest it only to works. They do not consider the
uncleanness and inward poison lurking in the heart, as incredulity, doubting,
contemning, and hating of God, which most pernicious and perilous beasts are
the fountain and cause of all mischief. They consider no more but outward and
gross faults and unrighteousness, which are little rivers proceeding and
issuing out of those fountains. Therefore they attribute acceptation to good
works; that is to say, that God doth accept our works, not of duty indeed, but
of congruence. Contrariwise we, excluding all works, do go to the very head of
this beast which is called Reason, which is the fountain and headspring of all
mischiefs. For reason feareth not God, it loveth not God, it trusteth not in
God, but proudly contemneth him. It is not moved either with his threatenings
or his promises. It is not delighted with his words or works, but it murmureth
against him, it is angry with him, judgeth and hateth him: to be short, ‘it is
an enemy to God’ (Romans 8:7), not giving him his glory. This pestilent beast
(reason I say) being once slain, all outward and gross sins should be nothing,
Wherefore we must first and before all things go about by faith, to kill
infidelity, the contempt and hating of God, murmuring against his judgment, his
wrath, and all his words and works; for then do we kill reason, which can be
killed by none other means but by faith, which in believing God, giveth unto
him his glory, notwithstanding that he speaketh those things which seem both
foolish, absurd, and impossible to reason; notwithstanding also, that God
setteth forth himself otherwise than reason is able either to judge or
conceive, that is to say, after this manner: I will accept and pronounce thee
as righteous, not for the keeping of the law, not for thy works and thy merits,
but for thy faith in Jesus Christ mine only begotten Son, who was born,
suffered, was crucified, and died for thy sins; and that sin which remaineth in
thee, I will not impute unto thee. If reason then be not killed, and all kinds
of religion and service of God under heaven that are invented by men to get
righteousness before God, be not condemned, the righteousness of faith can take
no place.
When
reason heareth this, by and by it is offended; it rageth and uttereth all her
malice against God, saying: Are then good works nothing? Have I then labored
and borne the burden and heat of the day in vain? Hereof rise those uproars of
nations, kings and princes, against the Lord and his Christ (Psalm 2:2). For
the world neither will nor can suffer that her wisdom, righteousness,
religions, and worshippings should be reproved and condemned. The Pope, with
all his popish rabblement, will not seem to err, much less will he suffer
himself to be condemned.
Wherefore
let those which give themselves to the study of the holy Scripture, learn out
of this saying: ‘Abraham believed God, and it was counted to him for
righteousness,’ to set forth truly and rightly this true Christian
righteousness after this manner: that it is a faith and confidence in the Son
of God, or a confidence of the heart in God through Jesus Christ; and let them
add this clause as a difference: Which faith and confidence is accounted
righteousness for Christ’s sake. For these two things (as I said before) work
Christian righteousness: namely, faith in the heart, which is a gift of God and
assuredly believeth in Christ; and also that God accounteth this imperfect
faith for perfect righteousness, for Christ’s sake, in whom I have begun to
believe. Because of this faith in Christ, God seeth not my doubting of his
goodwill towards me, my distrust, heaviness of spirit, and other sins which are
yet in me. For as long as I live in the flesh, sin is truly in me. But because
I am covered under the shadow of Christ’s wings, as is the chicken under the
wing of the hen, and dwell without all fear under that most ample and large
heaven of the forgiveness of sins, which is spread over me, God covereth and
pardoneth the remnant of sin in me: that is to say, because of that faith
wherewith I began to lay hold upon Christ, he accepteth my imperfect
righteousness even for perfect righteousness, and counteth my sin for no sin,
which notwithstanding is sin indeed.
So
we shroud ourselves under the covering of Christ’s flesh, who is our ‘cloudy
pillar for the day, and our pillar of fire for the night’ (Exodus
Let
Christian learn with all diligence to understand this article of Christian
righteousness, which the sophisters neither do nor can understand. But let them
not think that they can learn it thoroughly in one lesson. Wherefore let them
read Paul, and read him again, both often and with great diligence, and let
them compare the first with the last; yea let them compare Paul wholly and
fully with himself: then shall they find it to be true, that Christian
righteousness consisteth in these two things: namely, in faith which giveth
glory unto God, and in God’s imputation. For faith is weak (as I have said) and
therefore God’s imputation must needs be joined withal: that is to say, that
God will not lay to our charge the remnant of sin, that he will not punish it,
nor condemn us for it; but will cover it and will freely forgive it, as though
it were nothing at all; not for our sake, neither for our worthiness and works,
but for Jesus Christ’s sake in whom we believe.
Thus
a Christian man is both righteous and a sinner, holy and profane, an enemy of
God and yet a child of God. These contraries no sophisters will admit, for they
know not the true manner of justification. And this was the cause why they
constrained men to work well so long, until they should feel in themselves no
sin at all. Whereby they gave occasion to many (which, striving with all their
endeavor to be perfectly righteous, could not attain thereunto) to become stark
mad; yea and infinite number also of those which were the authors of this
devilish opinion, at the hour of death were driven unto desperation. Which thing
had happened unto me also, if Christ had not mercifully looked upon me, and
delivered me out of this error.
Contrariwise,
we teach and comfort the afflicted sinner after this manner:
Brother,
it is not possible for thee to become so righteous in this life, that thou
shouldest feel no sin at all, that thy body should be clear like the sun,
without spot or blemish; but thou hast as yet wrinkles and spots, and yet art
thou holy notwithstanding. But thou wilt say: How can I be holy, when I have
and feel sin in me? I answer: In that thou dost feel and acknowledge thy sin,
it is a good token; give thanks unto God and despair not. It is one step of
health, when the sick man doth acknowledge and confess his infirmity. But how
shall I be delivered from sin? Run to Christ the physician, which healeth them
that are broken in heart, and saveth sinners.
Follow
not the judgment of reason, which telleth thee, that he is angry with sinners;
but kill reason and believe in Christ. If thou believe, thou art righteous,
because thou givest glory unto God, that he is almighty, merciful, true, etc.
Thou justifiest and praisest God: to be brief, thou yieldest unto him his
divinity, and whatsoever else belongeth unto him.
And
the sin which remaineth in thee, is not laid to thy charge, but is pardoned for
Christ’s sake in whom thou believest, who is perfectly just; whose
righteousness is thy righteousness, and thy sin is his sin.
Here
we see that every Christian is a true priest: for first he offereth up and
killeth his own reason, and the wisdom of the flesh; then he giveth glory unto
God, that he is righteous, true, patient, pitiful, and merciful. And this is
that daily sacrifice of the New Testament which must be offered evening and
morning. The evening sacrifice is to kill reason; the morning sacrifice is to
glorify God. Thus a Christian daily and continually is occupied in this double
sacrifice and in the exercise thereof. And no man is able to set forth
sufficiently the excellence and dignity of this Christian sacrifice.
Christian
righteousness, therefore, as I have said, is the imputation of God for
righteousness or unto righteousness, because of our faith in Christ, or for
Christ’s sake. When the popish schoolmen hear this strange and wonderful
definition, which is unknown to reason, they laugh at it. For they imagine that
righteousness is a certain quality poured into the soul, and afterwards spread
into all the parts of man. They cannot put away the imaginations of reason,
which teacheth that a right judgment, and a good will, or a good intent is true
righteousness. This unspeakable gift therefore excelleth all reason, that God
doth account and acknowledge him for righteous without any works, which
embraceth his Son by faith alone, who was sent into the world, was born,
suffered, and was crucified etc. for us.
This
matter, as touching the words, is easy (to wit, that righteousness is not
essentially in us, as the Papists reason out of Aristotle, but without us in
the grace of God only and in his imputation; and that there is no essential
substance of righteousness in us besides that weak faith or firstfruits of
faith, whereby we have begun to apprehend Christ, and yet sin in the meantime
remaineth verily in us); but in very deed it is no small or light matter, but very
weighty and of great importance. For Christ which is given unto us, and whom we
apprehend by faith, hath done no small thing for us, but (as Paul said before):
‘He hath loved us and given himself in very deed for us: he was made accursed
for us,’ etc. (Galatians
And
here we are altogether in another world, far from reason, where we dispute not what
we ought to do, or with what works we may deserve grace and forgiveness of
sins; but we are in a matter of most high and heavenly divinity, where we do
hear this Gospel or glad tidings, that Christ died for us, and that we,
believing this, are counted righteous, though sins notwithstanding do remain in
us, and that great sins.
So
Christ also defineth the righteousness of faith. ‘The Father himself,’ saith
he, ‘loveth you’ (John
Thus
a Christian man abideth in pure humility, feeling sin in him effectually, and
confessing himself to be worthy of wrath, the judgment of God, and everlasting
death for the same, that he may be humbled in this life: and yet
notwithstanding he continueth still in a pure and holy pride, in the which he
turneth unto Christ, and through him he lifteth up himself against this feeling
of God’s wrath and judgment, and believeth that not only the remnants of sin
are not imputed unto him, but that also he is loved of the Father, not for his
own sake, but for Christ’s sake, whom the Father loveth.
Hereby
now we may see, how faith justifieth without works, and yet notwithstanding,
how imputation of righteousness is also necessary. Sins do remain is us, which
God utterly hateth. Therefore it is necessary that we should have imputation of
righteousness, which we obtain through Christ and for Christ’s sake, who is
given unto us and received of us by faith. In the meantime, as long as we live
here, we are carried and nourished in the bosom of the mercy and
long-sufferance of God, until the body of sin be abolished, and we raised up as
new creatures in that great day. Then shall there be new heavens and a new
earth, in which righteousness shall dwell.
In
the meanwhile under this heaven sin and wicked men do well, and the godly also
have sin dwelling in them. For this cause Paul (Romans
Ye know therefore that they which are of faith, the same are the children of Abraham.
This is the general argument and
whole disputation of Paul against the Jews, that they which believe, are the
children of Abraham, and not they which are born of his flesh and blood. This
disputation Paul vehemently prosecuteth in this place, and in the fourth and
ninth chapters to the Romans. For this was the greatest confidence and glory of
the Jews: We are the seed and children of Abraham. He was circumcised and kept
the law; therefore if we will be the true children of Abraham, we must follow
our father, etc. It was, no doubt, an excellent glory and dignity to be the
seed of Abraham. For no man could deny but that God spake to the seed and of
the seed of Abraham. But this prerogative nothing profited the unbelieving
Jews. By reason whereof Paul, especially in this place, mightily striveth
against this argument, and wresteth from the Jews this strong affiance in
themselves; and this could he, as the elect vessel of Christ, do above all
other. For if we at the beginning should have disputed with the Jews without
Paul, peradventure we should have prevailed very little against them.
So
then Paul contendeth against that confidence of the Jews, which did so proudly
boast, saying: ‘We are the seed of Abraham’ (John
All
this I grant; but will ye therefore look to be justified and saved? Nay not so.
But let us come to the patriarch Abraham himself, and let us see by what means
he was justified and saved. Doubtless, not for his excellent virtues and holy
works; not because he forsook his country, kindred, and father’s house; not
because he was circumcised and observed the law; not because he was about to
offer up in sacrifice at the commandment of God, his son Isaac, in whom he had
the promise of posterity: but because he believed God. Wherefore he was not
justified by any other means than by faith alone. If ye then will be justified
by the law, much more ought Araham your father to be justified by the law. But
Abraham could not otherwise be justified, nor receive forgiveness of sins and
the Holy Ghost, than by faith alone. Since this is true by the testimony of the
Scripture, why stand ye so much upon circumcision and the law, contending that
ye have righteousness and salvation thereby, whenas Abraham himself, your
father, your fountain and headspring, of whom ye do so much glory, was
justified and saved without these by faith alone? What can be said against this
argument?
Paul
therefore concludeth with this sentence: ‘They which are of faith are the
children of Abraham ‘, that corporal birth or carnal seed maketh not the
children of Abraham before God. As though he would say: There is none before
God accounted as the child of this Abraham (who is the servant of God, whom God
hath chosen and made righteous by faith) through carnal generation; but such
children must be given him before God, as he was a father. But he was a father
of faith, was justified and pleased God, not because he could beget children
after the flesh, not because he had circumcision and the law, but because he
believed in God. He therefore that will be a child of the believing Abraham,
must also himself believe, or else he is not a child of the elect, the beloved
and the justified Abraham, but only of the begetting Abraham, which is nothing
else but a man conceived, born and wrapt in sin, without the forgiveness of
sins, without faith, without the Holy Ghost, as another man is, and therefore
condemned.
Such
also are the children carnally begotten of him, having nothing in them like
unto their father, but flesh and blood, sin and death: therefore these are also
damned. This glorious boasting then: ‘We are the seed of Abraham’, is to no
purpose.
This
argument Paul setteth out plainly in the ninth to the Romans by two examples of
the holy Scripture. The first is of Ishmael and Isaac, which were both the seed
and natural children of Abraham, and yet notwithstanding Ishmael (which was
begotten of Abraham as Isaac was, yea and should also have been the first-begotten,
if carnal generation had had any prerogative, or could have made children to
Abraham) is shut out, and the Scripture saith: ‘in Isaac shall thy seed be
called.’ The second is of Esau and Jacob, who when they were yet in their
mother’s womb, and had done neither good nor evil, it was said: ‘the elder
shall serve the younger. I have loved Jacob, and Esau have I hated.’ Therefore
it is plain, that they which are of faith, are the children of Abraham.
But
some will here object (as the Jews do, and certain cavilling spirits at this
day), saying that this word ‘faith’ in the Hebrew signifieth ‘truth,’ and
therefore we do not rightly apply it; and moreover, that this place out of
Genesis 15:6 speaketh of a corporal thing, namely of the promise of posterity,
and therefore is not well appllied of Paul to faith in Christ, but ought simply
to be understood of the faith of Abraham, whereby he believed according to the
promise of God, that he should have seed: and hereby they would prove that the
arguments and allegations of Paul do conclude nothing. In like manner they may
cavil also, that the place which Paul a little after (Galatians 3:11) allegeth
out of Habakkuk, speaketh of faith as touching the full accomplishing of the
whole vision, and not of faith only in Christ, for the which Paul allegeth it.
Likewise they may wrest all the eleventh chapter to the Hebrews, which speaketh
of faith and the examples of faith. By these things such vainglorious and
arrogant spirits do hunt for praise, and seek to be counted wise and learned,
where they least of all deserve it. But because of the simple and ignorant, we
will briefly answer to their cavillations.
To
the first I answer thus, that faith is nothing else but the truth of the heart;
that is to say, a true and right opinion of the heart as touching God.
Now,
faith only thinketh and judgeth rightly of God, and not reason. And then doth a
man think rightly of God, when he believeth his Word. But when he will measure
God without the Word, and believe him according to his own reason, he hath not
the truth of God in his heart, and therefore he cannot think or judge of him as
he should do. As for example: when a monk imagineth that his cowl, his shaven
crown, and his vows do please God, and that grace and everlasting life is given
unto him for the same, he hath no true opinion of God, but false and full of
impiety. Truth therefore is faith itself, which judgeth rightly of God, namely,
that God regardeth not our works and righteousness, because we are unclean; but
that he will have mercy upon us, look upon us, accept us, justify us, and save
us, if we believe in his Son, whom he hath sent to be a propitiation for the
sins of the whole world (1 John 2:2). This is a true opinion of God, and in
very deed nothing else but faith itself. I cannot comprehend nor be fully
assured by my reason, that I am received into God’s favor for Christ’s sake;
but I hear this to be pronounced by the Gospel, and I lay hold upon it by
faith.
To
the second cavillation I answer, that Paul doth rightly allege the place out of
the fifteenth of Genesis, applying it to faith in Christ. For with faith always
must be joined a certain assurance of God’s mercy. Now this assurance
comprehendeth a faithful trust of remission of sins for Christ’s sake. For it
is impossible that thy conscience should look for anything at God’s hand,
except first it be assured, that God is merciful unto thee for Christ’s sake.
Therefore all the promises are to be referred to that first promise concerning
Christ: ‘The seed of the woman shall bruise the serpent’s head’ (Genesis
Therefore
this allegation of Paul offendeth none but those blind and ignorant cavillers.
For us notwithstanding it is not lawful to return unto Christ to come (save
inasmuch as we look for him at the last day as our Redeemer which shall deliver
us from all evils). For in so doing we should believe that Christ was not yet revealed,
but was still to be revealed. And so we should deny Christ and all his
benefits, and make God a liar, testifying that he had not yet fulfilled his
promises, as do the Jews.
Paul
therefore, as I have said, rightly allegeth that place out of Genesis, which
speaketh of the faith of Abraham, and applieth it unto faith in Christ.
For
all the promises past, were contained in Christ to come. Therefore as well
Abraham and the other fathers, as also we, are made righteous by faith in
Christ: they by faith in him then to come, we by faith in him now present.
For
we entreat now of the nature and manner of justification, which is all one both
in them and in us, whether it be in Christ to be revealed, or in Christ now
revealed and present. It is enough therefore that Paul sheweth that the law
justifieth not, but only faith, whether it be in Christ to come, or in Christ
already come.
At
this day also Christ to some is present, to other some he is to come. To all
believers he is present: to the unbelievers he is not yet come, neither doth he
profit them anything at all: but if they hear his Word and believe, then he is
present unto them, he justifieth and saveth them.
Ye know therefore that they which are of faith, the same are the children of Abraham.
As if he would say: ye know by this
example of Abraham, and by the plain testimony of the Scripture, that they are
the children of Abraham which are of faith, whether they be Jews or Gentiles,
without any respect either to reason, or unto the law, or unto works, or to the
carnal generation of the fathers. For not by the law, but by the righteousness
of faith, the promise was made unto Abraham, that he should be heir of the
world: that is to say, that in his seed all the nations of the earth should be
blessed, and that he should be called the father of nations And lest the Jews
should falsely interpret this word ‘nations,’ applying it unto themselves
alone, the Scripture preventeth this, and saith not only, ‘a father of
nations,’ but ‘a father of many nations have I made thee’ (Genesis 17:4; Romans
4:7). Therefore Abraham is not only the father of the Jews, but also of the
Gentiles. Hereby we may plainly see that the children of Abraham are not the
children of the flesh (since he is not the father of the Gentiles according to
the flesh), but the children of faith, as Paul in Romans 4 declareth: ‘who is
the father of us all (as it is written: I have made thee a father of many
nations) before God whom he did believe:’ so that Paul maketh two Abrahams, a
begetting and believing Abraham. Abraham hath children, and is a father of many
nations. Where? Before God, where he believeth: not before the world, wherehe
begetteth. For in the world he is a child of Adam, and a sinner or (which is
more) he is a worker of righteousness of the law, living after the rule of
reason, that is, after the manner of men: but this pertaineth nothing to the
believing Abraham.
This
example therefore of Abraham wrappeth in it the holy Scripture itself, which
saith that we are counted righteous by faith. Wherefore this is a strong and a
mighty argument two manner of ways, both by the example of Abraham, and also by
the authority of the Scripture.
And the Scripture foreseeing that God would justify the gentiles through faith
These things pertain to the former
argument. As if he should say: Ye Jews do immoderately glory in the law; and ye
commend and extol Moses above measure because God spake unto him in the bush,
etc. As the Jews do proudly brag against us (as I have myself at sundry times
heard) saying: Ye Christians have Apostles, ye have a Pope, bishops etc.; but
we Jews have patriarchs, prophets, yea we have God himself, who spake unto us
in the bush, in Sinai, where he gave unto us the law, and in the
This
argument grounded upon the certainty of time, is very strong. The promise of
blessing is given unto Abraham four hundred and thirty years before the people
of
Because
thou hast believed God, and hast given glory unto him, therefore thou shalt be a
‘father of many nations.’ There Abraham by the promise of God is appointed a
father of many nations, and the inheritance of the world for his posterity and
issue after him, is given unto him before the law was published. Why do ye then
brag, O ye Galatians, that ye obtain forgiveness of sins, and are become
children, and do receive the inheritance through the law, which followed a long
time, that is to say, four hundred and thirty years after the Promise? In
Baptism is the promise of salvation: ‘He that believeth etc.,
shall be saved’ (Mark
With
this argument Paul mightily convinceth the false apostles,
and sheweth plainly that Abraham was justified by faith only, both without and
before circumcision, and also four hundred and thirty years before the law.
This
selfsame argument he handleth in the fourth chapter to the Romans: to wit, that
righteousness was imputed to Abraham before circumcision, and that he was
righteous being yet uncircumcised; much more then he was righteous before the
law.
Therefore,
saith Paul, the Scripture did well provide against this your glorious bragging
of the righteousness of the law and works. When?
Before
circumcision and before the law. For the law was given four hundred and thirty
years after the promise, whereas Abraham was not only justified without the law
and before the law, but was also dead and buried: and his righteousness without
the law did not only flourish until the law, but also shall flourish even to
the end of the world. If then the father of the whole Jewish nation was made
righteous without the law and before the law, much more are the children made righteous
by the same means that their father was. Therefore righteousness cometh by
faith and not by the law.
Preached the gospel before unto Abraham, saying: in thee shall all the gentiles be blessed.
The Jews do not only lightly pass
over, but also do deride, and with their wicked glosses do corrupt these
excellent and notable sentences: ‘Abraham believed God’ etc.,’I have appointed
thee a father’ etc., and such like, which highly commend faith and contain
promises of spiritual things. For they are blind and hard-hearted, and
therefore they see not that these places do entreat of faith towards God, and
of righteousness before God. With like malice also they handle this notable
place of the spiritual blessing: ‘In thee all the nations of the earth shall be
blessed’ (Genesis 12:3). For, say they, to bless signifieth nothing else but to
praise, to wish well or pray for prosperity, and [to be blessed is] to be
glorious in the sight of the world. After this manner the Jew, say they, which
is born of the seed of Abraham, is blessed; and the proselyte or stranger which
worshippeth the God of the Jews and joineth himself unto them, is also blessed.
Therefore they think that blessing is nothing else but praise and glory in this
world; in that a man may glory and vaunt, that he is of the stock and family of
Abraham. But this is to corrupt and pervert the sentences of the Scriptures,
and not to expound them. By these words, ‘Abraham believed,’ Paul defineth and
setteth before our eyes a spiritual Abraham, faithful, righteous, and having
the promise of God; an Abraham, I say, which is not in error, and in the old
flesh: which is not born of Adam, but of the Holy Ghost. And of this Abraham
renewed by faith and regenerate by the Holy Ghost, speaketh the Scripture, and
pronounceth of him, that he should be a father of many nations; also that all
the Gentiles should be given unto him for an inheritance, when it saith: ‘in
thee shall all the nations of the earth be blessed.’
This
Paul vehemently urgeth by the authority of the Scripture which saith, ‘Abraham
believed God,’ etc. (Genesis 15). The Scripture then attributeth no
righteousness to Abraham, but in that he believeth; and it speaketh of such an
Abraham, as he is accounted before God. Such sentences therefore of the Scripture
do set forth unto us a new Abraham, which is separate from the carnal marriage
and bed, and from the carnal generation, and make him such a one as he is
before God; that is to say, believing and justified through faith; to whom now
believing God maketh this promise: ‘Thou shalt be a father of many nations,’
and: ‘in thee shall all the nations of the earth be blessed.’ Whereof this is
the meaning (saith Paul): that the Scripture preventeth and beateth down all
braggings and boastings of the Jews as touching the law, since the inheritance
of the Gentiles was given unto Abraham, not by the law and circumcision, but
long before the same, by the only righteousness of faith.
Therefore,
whereas the Jews will be counted and called blessed, because they are the
Children and seed of Abraham, it is nothing else but a vainglorious brag. It
is, no doubt, a great prerogative and glory before the world, to be born of
Abraham’s seed, as Paul sheweth (Romans 9), but not so before God. Wherefore
the Jews do wickedly pervert this place concerning the blessing, in applying it
only to a carnal blessing, and do great injury to the Scripture, which speaketh
most manifestly of the spiritual blessing before God, and neither can or ought
otherwise to be understood. This is then the true meaning of this place: ‘In
thee shall be blessed.’ In which ‘thee?’ In thee Abraham believing, or in thy
faith, or in Christ (thy seed) to come, in whom thou believest, all the nations
of the earth (I say) shall be blessed ; that as, all the nations shall be that
blessed children, even like as thou art blessed; as it is written, ‘so shall
thy seed be’ (Genesis 15:5).
Hereof
it followeth that the blessing and faith of Abraham is the same that ours is;
that Abraham’s Christ is our Christ; that Christ died as well for the sins of
Abraham as for ours. For ‘Abraham saw my day and rejoiced’
(John
They
look but through a veil into the Scripture, and therefore they understand not
what or whereof the promise is which was made to the fathers; which we
notwithstanding ought to consider above all things: so shall we see that God
speaketh to Abraham the patriarch, not of the law nor of things to be done, but
of things to be believed; that is to say, that God speaketh unto him of
promises which are apprehended by. faith. Now, what doth Abraham? He believeth
those promises. And what doth God to that believing Abraham? He imputeth faith
unto him for righteousness; and addeth further many more promises: as, ‘I am
thy defender,’ ‘In thee shall all nations be blessed’, ‘Thou shalt be a father
of many nations,’ ‘So shall thy seed be.’ These are invincible arguments,
against the which nothing can be said, if the places of the holy Scripture be
thoroughly considered.
So then they which are of faith, are blessed with faithful Abraham
All the weight and force hereof
lieth in these words: ‘With faithful Abraham.’ For he putteth a plain
difference between Abraham and Abraham; of one and the selfsame person making
two. As if he said: There is a working, and there is a believing Abraham. With
the working Abraham we have nothing to do. For if he be justified by works, he
hath to rejoice, but not with God. Let the Jews glory as much as they will of
that begetting Abraham, which is a worker, is circumcised, and keepeth the law:
but we glory of the faithful Abraham, of whom the Scripture saith, that he
received the blessing of righteousness through his faith, not only for himself,
but also for all those which believe as he did; and so the world was promised
to that Abraham which believed. Therefore all the world is blessed; that is to
say, receiveth imputation of righteousness, if it believe as Abraham did.
Wherefore
the blessing is nothing else but the promise of the Gospel. And that all
nations are blessed, is as much to say, as all nations shall hear the blessing;
that is, the promise of God shall be preached and published by the Gospel among
all nations. And out of this place the prophets have drawn many prophecies by a
spiritual understanding: as, ‘Ask of me, and I will give thee the heathen for
thine inheritance, and the ends of the earth for thy possession’ (Psalm 2:8);
and again, ‘Their voice hath gone through all the earth’ (Psalm 19:4). Briefly,
all the prophecies of the
Hereby
then we see that to bless signifieth nothing else, but (as I said before) to
preach and teach the word of the Gospel, to confess Christ, and to spread
abroad the knowledge of him among all the Gentiles. And this is the priestly
office and continual sacrifice of the Church in the New Testament, which
distributeth this blessing by preaching, by ministering of the Sacraments, by
absolving the penitent, by comforting the brokenhearted, by distributing the
word of grace which Abraham had, and which was also his blessing; which when he
believed, he received the blessing. So we also believing the same, are blessed.
And this blessing is a great glory, not before the world, but before God. For
we have heard that our sins are forgiven us, and that we are accepted of God;
that God is our Father, and that we are his children; with whom he will not be
angry, but will deliver us from sin, from death and all evils, and will give
unto us righteousness, life, and eternal salvation. Of this blessing (as I have
said) do the prophets preach in every place, who did not so coldly consider
those promises made unto the fathers as the wicked Jews did, and as the popish
schoolmen and the sectaries do at this day, but did read them and weigh them
with great diligence, and also drew out of those promises whatsoever they
prophesied concerning Christ or his kingdom. So the prophecy of Hosea: ‘I will
redeem them from the power of the grave: I will deliver them from death:
O
death, I will be thy death: O grave, I will be thy destruction’ (Hoseah 13:14),
and such-like places of the other prophets, did all spring out of these
promises, in the which God promised to the fathers the bruising of the
serpent’s head and the blessing of all nations.
Moreover,
if the nations be blessed, that is to say, if they be accounted righteous
before God, it followeth that they are free from sin and death, and are made
partakers of righteousness, salvation, and everlasting life, not for their
works, but for their faith in Christ. Wherefore that place of Genesis 12:3, ‘In
thee shall all the nations be blessed,’ speaketh not of the blessings of the
mouth, but of such a blessing as belongeth to the imputation of righteousness,
which is available before God, and redeemeth from the curse of sin, and from
all those evils that do accompany sin. Now this blessing is received only by
faith. For the text saith plainly: ‘Abraham believed, and it was accounted unto
him for righteousness.’ Wherefore it is a mere spiritual blessing: and there is
no blessing indeed but this; which, although it be accursed in the world (as
indeed it is) yet is it available before God. This place therefore is of great
force, that they which are of faith, are become partakers of this promise of
the blessing made unto the believing Abraham. And by this means Paul preventeth
the cavillation of the Jews, which brag of a begetting and a working Abraham,
and righteous before men, and not of a believing Abraham.
Now,
like as the Jews do glory only of a working Abraham, even so the Pope setteth
out only a working Christ, or rather an example of Christ. He that will live
godly (saith he) must walk as Christ hath walked, according to his own saying
in John
It
was indeed a great glory that Abraham received circumcision at the commandment
of God, that he was endued with excellent virtues, that he obeyed God in all
things; as it is also a great praise and felicity to follow the example of
Christ working, to love thy neighbor, to do good to them that hurt thee, to
pray for thine enemies, patiently to bear the ingratitude of those which render
evil for good: but all this availeth nothing to righteousness before God. The
excellent deeds and virtues of Abraham were not the cause that he was counted
righteous before God; so likewise the imitation and following of the example of
Christ doth not make us righteous before God. For, to make us righteous before
God, there is far more excellent price required, which is neither the
righteousness of man, nor yet of the law. Here we must have Christ to bless us
and save us, like as Abraham had him for his blesser and savior. How? Not by
works, but by faith. Wherefore, as there is great difference between the
believing and the working Abraham; so there is great difference between Christ
blessing and redeeming, and Christ working and giving example. Now Paul
speaketh here of Christ redeeming, and Abraham believing; and not of Christ
giving example, or of Abraham working. Therefore he addeth purposely, and that
with great vehemency: ‘ They which are of faith, are blessed with faithful
Abraham.’
Wherefore
we must separate the believing and the working Abraham as far asunder as there
is distance between heaven and earth. He that believeth in Christ, is
altogether a divine person, the child of God, the inheritor of the world, a
conqueror of sin, death, the world and the devil: therefore he cannot be
praised and magnified enough. Let us not suffer this faithful Abraham to lie
hid in his grave, as he is hid from the Jews; but let us highly extol him and
magnify him; and let us fill both heaven and earth with his name; so that in
respect of this faithful Abraham, we see nothing at all in the working Abraham.
For when we speak of this faithful Abraham, we are in heaven. But afterwards,
doing those things which the working Abraham did, which were carnal and
earthly, and not divine and heavenly (save inasmuch as they were given unto him
of God), we are among men in earth. The believing Abraham therefore filleth
both heaven and earth. So every Christian with his faith filleth heaven and
earth; so that besides it, he ought to behold nothing.
Now,
by these words, ‘shall be blessed,’ Paul gathereth an argument of the contrary:
for the Scripture is full of oppositions, as when two contraries are compared
together. And it is a point of cunning to mark well these oppositions in the
Scriptures, and by them to expound the sentences thereof. As here this word
‘blessing’ importeth also the contrary: that is to say, ‘malediction.’ For when
the Scripture saith that all nations which are of faith are blessed with
faithful Abraham, it followeth necessarily that all, as well Jews as Gentiles,
are accursed without faith, or without the faithful Abraham. For seeing the
promise of blessing for all nations was given to Abraham, there is plainly no
blessing to be looked for, but only in the promise made unto Abraham, now
published by the Gospel throughout the whole world. Therefore, whatsoever is
without that blessing, is accursed.
And
this Paul sheweth plainly when he saith:
For as many as are of the works of the law, are accursed
Here ye see that the curse is as it
were a flood, swallowing up whatsoever is without Abraham; that is to say,
without faith and the promise of the blessing of Abraham. Now if the law
itself, given by Moses at the commandment of God, maketh subject to the curse
them which are under it, much more shall the laws and traditions so do, which
are devised by man’s reason. He therefore that will avoid the curse, must lay
hold upon the promise of blessing, or upon the faith of Abraham, or else he
shall remain under the curse. Upon this place therefore, ‘shall be blessed in
thee,’ it followeth that all nations, whether they were before Abraham, in his
time, or after him, are accursed, and shall abide under the curse for ever,
unless they are blessed in the faith of Abraham, unto whom the promise of the
blessing was given to be published by his seed throughout the whole world.
To
know these things it is very profitable, for they help greatly to comfort
troubled and afflicted consciences; and moreover they teach us to separate very
far the righteousness of faith from the righteousness of the flesh, or civil
righteousness. For we must note that Paul is here in hand, not with a matter of
policy, but with a divine and spiritual matter, lest any mad brain should
cavil, and say that he curseth and condemneth politic laws and magistrates. Here
Jerome laboureth, saying nothing to the point, and the popish sophisters are
more dumb than fishes. Wherefore the readers must be admonished that in this
place there is nothing handled as touching civil laws, manners, or matters
political, (which are the ordinances of God, and good things, and the Scripture
elsewhere approveth and commendeth the same), but of a spiritual righteousness,
by the which we are justified before God, and are called the children of God in
the kingdom of heaven. To be brief, there is nothing handled here concerning
the bodily life, but concerning everlasting life, where no blessing is to be
hoped for, or righteousness to be sought, either through the law, or the
traditions of men, or whatsoever can be named in this life, besides the promise
of Abraham’s blessing. Let civil laws and ordinances abide in their place and
order; let the magistrate make never so good and excellent laws: yet
notwithstanding they deliver no man from the curse before God. The
It
is not without cause that I do so diligently teach and repeat this distinction;
for the knowledge thereof is very necessary. Albeit there are few that mark it
or understand it indeed. Again, the confounding and mingling together of the
heavenly and the civil righteousness, is very easy. In the civil righteousness
we must have regard to laws and works; but in the spiritual, divine and
heavenly righteousness, we must utterly reject all laws and works, and set the
only promise and blessing of Abraham before our eyes, which layeth before us
Christ the giver of this blessing and grace, and our only savior. So that this
spiritual righteousness, secluding the law and all works, looketh only unto the
grace and blessing which is given by Christ, as it was promised to Abraham, and
of him believed.
Hereby
we may plainly see that this argument is invincible. For if we must hope to
receive this blessing by Christ alone, then it must needs follow on the
contrary, that it is not received by the law. For the blessing was given to
faithful Abraham before the law and without the law. Now like as Abraham
believed in Christ which was to come, the giver of the blessing: so and by the
same faith we believe in Christ which is come and present, and so are we now
justified by faith, as Abraham was then justified by faith.
They
therefore which are under the law, are not blessed, but remain under the curse.
This
the Pope and bishops do not believe, nor can believe, neither can they abide
this doctrine. Yet must we not hold our peace, but must confess the truth and
say, that the papacy is accursed; yea, all the laws and civil ordinances of the
Emperor are accursed; for according to Paul, whatsoever is without the promise
and faith of Abraham, is accursed. When our adversaries hear this, by and by
they pervert and slander our words, as though we taught that the magistrates
should not be honored, but that we raise up seditions against the Emperor, that
we condemn all laws, that we overthrow and destroy commonweals, etc. But they
do us great wrong.
For
we put a difference between the corporal and the spiritual blessing, and we say
that the emperor is blessed with a corporal blessing. For to have a kingdom,
laws and civil ordinances, to have a wife, children, house and lands, is a
blessing. For all these things are the good creatures and gifts of God, But we
are not delivered from the everlasting curse by this corporal blessing, which
is but temporal and must have an end. Therefore we condemn not laws, neither do
we stir up sedition against the Emperor; but we teach that he must be obeyed,
that he must be feared, reverenced and honored, but yet civilly. But when we
speak of the blessing after the manner of divines, then we say boldly with
Paul, that all things which are without the faith and promise of Abraham, are
accursed and abide under that everlasting curse of God. For there we must look
for another life after this, and another blessing after this corporal blessing.
To
conclude, we say that all corporal things are the good creatures of God.
Therefore
(as I have said) to have a wife, children, goods, to have laws and politic
ordinances and ceremonies, are the good blessings of God in their place; that
is to say, they are temporal blessings belonging to this life. But these
blessings the justiciaries and law-workers of all ages, as the Jews, Papists,
Sectaries, and such like, do confound and mingle together. For they put no
difference between corporal and spiritual blessings. Therefore they say: ‘We
have a law, and this law is good, holy, and righteous; therefore we are
justified through it.’ Who denieth but that the law is good, holy, and
righteous? But yet it is also the law of malediction, of sin, of wrath, and of
death. Wherefore we must make here a distinction between the corporal and
spiritual blessing, and say that God hath a double blessing: one corporal for
this life, and another spiritual for the everlasting life.
Therefore,
to have riches, children, and such like, we say it is a blessing, but in his
degree: that is to say, in this life present. But as touching life everlasting,
it is not enough to have corporal blessings; for the very wicked do therein
abound most of all. It is not sufficient that we have civil righteousness or
the righteousness of the law; for therein also the wicked do specially
flourish. These things God distributeth in the world freely, and bestoweth them
both upon the good and bad, like as he suffereth the sun to rise both upon the
good and the evil, and sendeth rain upon the righteous and unrighteous (Matthew
5:45); for he is liberal unto all. And to him it is a small matter to put all
creatures under the feet of the wicked, Romans
They
therefore which have but only these corporal blessings, are not the children of
God, blessed before God spiritually, as was Abraham; but they are under the
curse, as Paul here saith: ‘Whosoever are under the works of the law are under
the curse.’
Paul
might have said by a general proposition: Whatsoever is without faith, is under
the curse. He saith not so, but he taketh that which besides faith, is the
best, the greatest and most excellent among all corporal blessings of the
world: to wit, the law of God. The law, saith he, indeed is holy and given of
God; notwithstanding it doth nothing else but make all men subject to the
curse, and keep them under the same. Now if the law of God do bring men under
the curse, much more may the same be said of inferior laws and blessings. And
that it may be plainly understood what Paul calleth it to be under the curse,
he declareth by this testimony of the Scripture, saying:
For it is written: cursed is every man that continueth not in all things which are written in the book of the law, to do them (Deuteronomy 27:26).
Paul goeth about to prove by this
testimony taken out of Deuteronomy, that all men which are under the law, or
under the works of the law, are accursed, or under the curse; that is to say,
under sin, the wrath of God, and everlasting death. For he speaketh not (as I
have said before) of a corporal or politic, but of a spiritual and eternal
curse, which must needs be the curse of everlasting death and hell. And this is
a wonderful manner of proving. For Paul proveth this affirmative sentence:
‘Whatsoever are of the works of the law, are under the curse,’ by this
negative, which he borroweth out of Moses: ‘Cursed is every one that abideth
not in all things,’ etc. Now these two sentences of Paul and Moses seem clean
contrary. Paul saith: Whosoever shall do the works of the law, is accursed.
Moses
saith: Whosoever shall not do the works of the law, is accursed.
How
shall these two sayings be reconciled together? Or else (which is more) how
shall the one be proved by the other? What manner of proving were it, I pray
you, if I should seek to prove this sentence: If thou keep the commandments of
God, thou shalt enter into life? Should I not prove the contrary by the
contrary? Truly a fine manner of proving! And yet this proof of Paul is very
similar. This place no man understandeth, unless he also know and understand
the article of justification. Jerome laboureth abundantly, but leaveth it
unexplained.
Paul,
no doubt, being among the Galatians, had before more largely entreated of this
matter: for else they could not have understood it, seeing he doth here but
touch it by the way. But because they had heard him declare the same unto them
before, they being now again put in mind thereof, do call it to remembrance.
And these two sentences are not repugnant, but do very well agree. We also do
teach in like manner: that the hearers of the law are not righteous before God,
but the doers of the law shall be justified (Romans
First
of all therefore, we must mark well whereupon Paul entreateth in this place,
whereabout he goeth, and how he looketh into Moses. He is here (as before I
have often said) in a spiritual matter, separated from policy and from all
laws, and he looketh into Moses with other eyes than the hypocrites and false
apostles do, and expoundeth the law spiritually.
Wherefore
the whole effect of the matter consisteth in this word ‘to do.’
Now
to do the law, is not only to do it outwardly, but to do it truly and
perfectly. There be two sorts then of doers of the law: the first are they
which are of the works of the law, against whom Paul inveigheth throughout all
this Epistle. The other sort are they which are of faith, of whom we will speak
hereafter. Now, to be of the law, or of the works of the law, and to be of
faith, are quite contrary, yea even as contrary as God and the devil, sin and
righteousness, death and life. For they are of the law, which would be
justified by the law. They are of faith, which do assuredly trust that they are
justified through mercy alone for Christ’s sake. He which saith that
righteousness is of faith, curseth and condemneth the righteousness of works.
Contrariwise, he which saith that righteousness is of the law, curseth and
condemneth the righteousness of faith. Therefore they are altogether contrary
the one to the other. And Paul speaketh not here of the law and works in
respect of their essence, but of the use and opinion of them which consisteth
herein, that the hypocrites do seek to be justified by the law and works.
He
that considereth this, shall easily understand, that to observe the law, is not
to do that which is commanded in the law in outward shew only (as the
hypocrites imagine), but in spirit: that is to say, truly and perfectly. But
where shall we find him that will so accomplish the law? Let us see him and we
will praise him. Here our adversaries have their answer ready, saying:
The
doers of the law shall be justified (Romans
Therefore
to seek to be justified by the works of the law, is to
deny the righteousness of faith. Wherefore these justiciaries and law-workers,
when they do the law, even in so doing deny the righteousness of faith, and sin
against the first, the second, and third commandment, yea even against the
whole law. For God commandeth that we should worship him in faith, and in the
fear of his name. On the contrary they make righteousness of works, without
faith and against faith: therefore in that they do the law, they do clean
contrary to the law, and sin most deadly. For they deny the righteousness of
God, his mercy and his promises: they deny Christ with all his benefits, and in
their heart they establish, not the righteousness of the law (which they
understand not, and much less do it), but a mere fancy and an idol of the law.
Therefore we must needs say, that not only in doing of the law, they do it not,
but also they sin, and deny the Divine Majesty in all his promises. And to this
end the law was not given.
Wherefore
they, not understanding the law, abuse the law, and as Paul saith: ‘They being
ignorant of the righteousness of God, and seeking to establish their own
righteousness, have not submitted themselves to the righteousness of God’
(Romans 10:3). For they are blind, and know not how they ought to judge of
faith and of the promises, and therefore without all understanding they rush
into the Scripture, taking hold but of one part thereof, to wit the law, and
this they imagine that they are able to fulfill by works. But this is a very
dream, a bewitching and illusion of the heart; and that righteousness of the
law, which they think they do fulfill, is nothing else in very deed, but
idolatry and blasphemy against God.
Therefore
it cannot be but they must needs abide under the curse.
It
is impossible therefore that we should do the law in such sort as they imagine,
and much less that we should be justified thereby. This thing first the law
itself testifieth, which hath a clean contrary effect: for it increaseth sin,
it worketh wrath, it accuseth, it terrifieth and condemneth. How then should it
justify? Moreover, the promise also sheweth the very same thing.
For
It was said unto Abraham: In thee shall all the nations of the earth be
blessed.’ There is no blessing therefore but in the promise of Abraham; and if
thou be without that promise, thou art under the curse. If thou be under the
curse, thou fulfillest not the law, because thou art under sin, the devil, and
everlasting death: all which do assuredly follow the curse. To conclude: if
righteousness should come by the law, then should the promise of God be in
vain, and in vain should he pour out his blessing in so great abundance.
Therefore when God saw that we could not fulfill the law, he provided for this
long before the law, and promised the blessing to Abraham, saying: ‘In thee
shall all the nations be blessed.’ And so hath he testified that all the
nations should be blessed, not by the law, but through the promise made unto
Abraham. They therefore that lay hold on the law, and seek to be justified
thereby, despising the promise, are accursed.
Wherefore
‘to do’ is first of all to believe, and so through faith to perform the law. We
must first receive the Holy Ghost, wherewith we being lightened and made new
creatures, begin to do the law, that is to say, to love God and our neighbor.
But the Holy Ghost is not received through the law (for they which are under
the law, as Paul saith, are under the curse), but by the hearing of faith, that
is to say, through the promise. We must be blessed only with Abraham in the
promise made unto him, and in his faith.
Therefore
before all things, we must hear and receive the promise, which setteth out
Christ, and offereth him to all believers; and when they have taken hold upon
him by faith, the Holy Ghost is given unto them for his sake. Then do they love
God and their neighbor, then do they good works, then do they carry the cross
patiently. This is to do the law indeed; otherwise the law remaineth always
undone. Wherefore if thou wilt define truly and plainly what it is to do the
law, it is nothing else, but to believe in Jesus Christ, and when the Holy
Ghost is received through faith in Christ, to work those things which are
commanded in the law: and otherwise we are not able to perform the law. For the
Scripture saith, that there is no blessing without the promise, no not in the
law. It is impossible therefore, to accomplish the law without the promise,
which is the preaching of Christ who was promised to Abraham, that through him
the world should be blessed.
There
is not one therefore to be found in all the world, unto whom this name and
title, to be called a doer of the law, appertaineth, without the promise of the
Gospel. Wherefore this word ‘doer of the law’ is a feigned term, which no man
understandeth unless he be without and above the law in the blessing and faith
of Abraham. So that the true doer of the law is he, who receiving the Holy
Ghost through faith in Christ, beginneth to love God and to do good unto his
neighbor. So that this word ‘to do’ must comprehend faith also which maketh the
tree, and when the tree is made, then follow the fruits. The tree must be
first, and then the fruit. For the apples make not the tree, but the tree
maketh the apples. So faith first maketh the person which afterwards bringeth
forth works. Therefore to do the law without faith, is to make the apples of
wood and earth without the tree: which is not to make apples, but mere
fantasies. Contrariwise, if the tree be made, that is to say, the person or
doer, which is made through faith in Christ, works will follow. For the doer
must needs be before the things which are done, and not the things which are
done before the doer.
The
doer then is not so called of the things that are done, but of the things that
are to be done. For Christians are not made righteous in doing righteous things,
but being now made righteous by faith in Christ, they do righteous things. In
politic matters it cometh so to pass, that the doer or worker is made of the
things which are wrought, as a man in often playing the zither (as Aristotle
saith) becometh a zitherist: but in divine matters the workers are not made of
the works going before, but the persons made and framed already by faith, do
now become doers and workers. Of such speaketh Paul when he saith: ‘The doers
of the law shall be justified’ (Romans
Yea,
the very sophisters and schoolmen are compelled to confess, and so they teach
also, that a moral work outwardly done, if it be not done with a pure heart, a
good will, and true intent, it is but hypocrisy. And hereof cometh the proverb
among the Germans: The cowl covereth many a knave.
For
the vilest and wickedest knave in the world may counterfeit the same works that
a godly man worketh by faith. Judas did the same works that the other Apostles
did. What fault was there in the works of Judas, seeing he did the selfsame
works that the other Apostles did? Here mark what the popish sophister
answereth out of his moral philosophy. Although he did the selfsame works
(saith he) which the other Apostles did, notwithstanding, because the person
was reprobate, and the judgment of reason perverse, therefore his works were
hypocritical and not true, as were the works of the other Apostles, how like
soever they seemed to be in outward shew. Wherefore they themselves are
constrained to grant that in politic and external matters, works do not
justify, unless there be joined withal an upright heart, will, and judgment.
How much more are they compelled to confess the same in spiritual matters,
where before all things, there must be a knowledge of God, and faith which may
purify the heart? They walk therefore in works and in the righteousness of the
law, as Judas did in the works of the Apostles; not understanding what they say
or whereof they speak. And although Paul saith plainly everywhere that the law
justifieth not, but worketh wrath, uttereth sin, revealeth the indignation and
judgment of God, and threateneth everlasting death: yet notwithstanding,
reading these things, they see them not, much less do they understand them.
Therefore they deserve not to be called hypocrites, but visors and shadows of
disguised hypocrites, most miserably bewitched, in that they dream that they
are justified by the works of the law. Wherefore, as I have said, this word
‘doer of the law,’ as they define it, is an imagined term, a very monster, and
nowhere to be found.
Wherefore,
when Paul proveth this place, ‘Whosoever are of the works of the law, are under
the curse,’ by this sentence of Moses, ‘Cursed is every one that abideth not in
all that is written in this book,’ he proveth not one contrary by another, as
at the first sight it may appear, but he proveth it rightly and in due order.
For Moses meaneth and teacheth the selfsame thing that Paul doth, when he
saith, ‘Cursed is every one which doth not all,’ etc. But no man doth them.
Therefore whosoever are of the works of the law, keep not the law. If they keep
it not, they are under the curse. But seeing there be two sorts of men that are
doers of the law (as before I have said), that is to say, true doers and
hypocrites, the true doers must be separated from the hypocrites. The true
doers of the law are they which, through faith, are the good tree before the
fruit, doers and workers before the works. Of these speaketh Moses also: and except
they be such, they are under the curse. But the hypocrites are not of this
sort; for they think to obtain righteousness by works, and by them to make the
person just [and acceptable]. For thus they dream: We that are sinners and
unrighteous, will be made righteous. How shall that be? By good works.
Therefore they do even like as a foolish builder, which goeth about of the roof
to make the foundation, of the fruit to make the tree. For when they seek to be
justified by works, of the works they would make the worker, which is directly
against Moses, who maketh such a worker subject to the curse, as well as Paul
doth. Therefore while they go about to do the law, they not only do it not, but
also deny (as I have said) the first commandment, the promises of God, the
promised blessing of Abraham; they renounce faith and they go about to make
themselves blessed by their own works: that is to say, to justify themselves,
to deliver themselves from sin and death, to overcome the devil, and violently
to lay hold upon the kingdom of heaven. And this is plainly to renounce God,
and to set themselves in the place of God. For all these are the works of the
Divine Majesty alone, and not of any creature either in heaven or in earth.
Hereupon
Paul was able easily to foreshew out of the first commandment, the abominations
that were to come, which Antichrist should bring into the Church. For all they
which teach that any other worship is necessary to salvation, than that which
God requireth of us by the first commandment, which is the fear of God, faith
and the love of God, are plain Antichrists, and set themselves in the place of
God (2 Thessalonians 2:4). That such should come, Christ himself foretold when
he saith, Matthew 25:5: ‘Many shall come in my name, saying, I am Christ.’ So
we also at this day may boldly and easily pronounce, that whosoever seeketh
righteousness by works without faith, denieth God and maketh himself God. For
thus he thinketh: If I do this work, I shall be righteous, I shall be a
conqueror of sin, death, the devil, the wrath of God, and of hell, and shall
obtain life everlasting. And what is this else, I pray you, but to challenge
that work unto himself which doth belong to God alone, and to shew indeed that
he himself is God? Therefore it is an easy matter for us to prophesy, and most
certainly to judge of all those which are without faith, that they are not only
idolators, but very idols, which deny God and set themselves in the place of
God. Upon the same ground Peter also prophesieth when he saith: ‘There shall be
among you false teachers, which privily shall bring in damnable heresies, and
shall deny the Lord that brought them,’ etc. (Peter 2:1).
And
in the Old Testament all the prophecies against idolatry sprang out of the
first commandment. For all the wicked kings and prophets, with all the
unfaithful people, did nothing else but that which the Pope and all hypocrites
always do. They, contemning the first commandment and worship appointed of God,
and despising the promise of Abraham’s seed, even that Seed in whom all nations
should be blessed, ordained a wicked worship clean contrary to the Word of God,
and said: With this worship will we serve God and set out his praise, which
hath brought us out of the land of Egypt. So Jeroboam made two golden calves
and said: ‘Behold thy Gods, O Israel, which brought thee out of the
Wherefore
all hypocrites and idolaters go about to do those works
which properly pertain to the Divine Majesty, and belong to Christ only and
alone. Indeed they say not in plain words: I am God, I am Christ, and yet in
very deed they proudly challenge unto themselves the divinity and office of
Christ, and therefore it is as much in effect as if they said: I am Christ, I
am a savior, not only of myself, but also of others. This the monks have not
only taught, but also have made the whole world to believe: to wit, that they
are able, not only to make themselves righteous through their hypocritical
holiness, but also others unto whom they communicate the same: whereas
notwithstanding it is the proper office of Christ alone to justify the sinner.
The Pope in like manner, by publishing and spreading his divinity throughout
the whole world, hath denied and utterly buffed the office and divinity of
Christ.
It
is expedient that these things should be well taught and well weighed: for
thereby we may learn to judge of the whole Christian doctrine, and the life of
man; also to confirm men’s consciences, to understand all prophecies and all
the holy Scriptures, and rightly to judge of all other things. He that knoweth
all these things rightly, may certainly judge that the Pope is Antichrist,
because he teacheth a far other manner of worship, than the first Table setteth
out. He may perfectly know and understand what it is to deny God, to deny
Christ, and what Christ meaneth when he saith: ‘Many shall come in my name,
saying, I am Christ’ (Matthew 24:5); what it is to be against God, and to be
lifted up above all that is called God, or that is worshipped; what it
signifieth that Antichrist sitteth in the temple of God, shewing himself as
God; what it is to see the abomination of desolation standing in the holy
place, etc. (Matthew 24:15; Daniel 9:27).
Now
hereof spring all these mischiefs, that this cursed hypocrisy will not be
justified by the divine blessing, nor formed by God the creator; it will not be
merely passive matter, but will actively work those things which it should
patiently suffer God to work in it and receive of him. Therefore it maketh
itself a creator and a justifier through its own works, despising the blessing
promised and given to Abraham and to his believing children; so that every
hypocrite is both the matter and the worker (although this be against
philosophy, for one and the selfsame thing cannot act upon itself): the matter,
because he is a sinner; the worker, because he putteth on a cowl, or chooseth
some other work, through the which he hopeth to deserve grace, and to save
himself and others: therefore he is both the creature and the creator. No man
therefore can express with words, how execrable and horrible it is to seek
righteousness in the law by works, without the blessing. For it is the
abomination standing in the holy place, which denieth God, and setteth up the
creature in the place of the creator.
The
doers of the law therefore are not the hypocrites, observing the law outwardly;
but the true believers, who, receiving the Holy Ghost, do accomplish the law:
that is to say, they love God and their neighbor, etc.
So
that the true doer of the law is to be understood, not in respect of the works
which he worketh, but in respect of the person now regenerate by faith. For
according to divinity, they that are made righteous, do righteous things; but
according to philosophy it is not so, but contrariwise, they that do righteous
things, are made righteous thereby. Therefore we, being justified by faith, do
good works; through the which (as it is said, 2 Peter
Wherefore
the sentence of Moses: ‘Cursed is every one that abideth not in all things that
are written in this book,’ is not contrary to Paul, who pronounceth all them to
be accursed which are of the works of the law. For Moses requireth such a doer,
as may do the law perfectly. But where shall we find him? Nowhere. Moses
himself confesseth that he is not such, for he saith that there is none
guiltless before God (Exodus 34); and David saith: ‘Lord, enter not into
judgment with thy servant,’ etc. (Psalm 143:2); and Paul: ‘For what I would,
that do I not,’ etc. (Romans
Wherefore
Moses together with Paul doth necessarily drive us to Christ, through whom we
are made doers of the law, and are not accounted guilty of any transgression.
How so? First by forgiveness of sins and imputation of righteousness, because
of our faith in Christ. Secondly, by the gift [of God] and the Holy Ghost,
which bringeth forth a new life and new motions in us, so that we may also do
the law effectually. Now that which is not done is pardoned for Christ’s sake;
and moreover, what sin soever is left in us, is not imputed. So Moses agreeth
with Paul, and meaneth the selfsame thing that he doth, when he saith: ‘Cursed
is every one that abideth not,’ etc. For he saith that they do not the law,
because they would justify themselves by works, and concludeth with Paul, that
they are under the curse. Therefore Moses requireth true doers of the law,
which are of faith, even as Paul condemneth those which are not true doers,
that is to say, which are not of faith. Herein is no repugnance, that Moses
spake negatively and Paul affirmatively, so that you define rightly what is
meant by this word ‘do.’ So both sentences are true, to wit, that all are
accursed which abide not in all that is written in this book; and, that all
they are accursed, which are of the works of the law.
AN ANSWER TO THOSE ARGUMENTS WHICH THE ADVERSARIES
ALLEGE AGAINST THE DOCTRINE AND RIGHTEOUSNESS OF FAITH
Seeing this place offereth unto us
an occasion, we must say something as touching the arguments which our
adversaries do object against the doctrine of faith, which is, that we are
justified by faith alone. There are many places both in the Old Testament and
in the New, as concerning works and rewards of works, which our adversaries do
allege, and think themselves able thereby utterly to overthrow the doctrine of
faith which we teach and maintain. Therefore we must be well furnished and
armed, that we may be able, not only to instruct our brethren, but also to
answer the objections of our adversaries.
The
schoolmen, and all such as understand not the article of justification, do know
no other righteousness than the civil righteousness and the righteousness of
the law, which after a sort the Gentiles also do know.
Therefore
they borrow certain words out of the law and moral philosophy, as ‘to do’, ‘to
work,’ and such like and they apply the same unto spiritual matters: wherein
they deal most perversely and wickedly. We must put a difference between
philosophy and divinity. The schoolmen themselves grant and teach, that in the
order of nature, being goeth before working; for naturally the tree is before
the fruit. Again, in philosophy they grant, that a work morally wrought is not
good, except there be first a right [judgment of] reason and a good will 49 [or
a good intent]. So then they will have a right [judgment of] reason and a good
will to go before the work: that is to say, they make the person morally
righteous before the work. Contrariwise, in divinity [and in spiritual
matters], where they ought most of all so to do, such senseless asses they are that
they pervert and turn all quite contrary, placing the work before the
right[judgment of] reason and good will.
Wherefore,
doing is one thing in nature, another in philosophy, and another in divinity.
In nature the tree must be first, and then the fruit. In moral philosophy,
doing requireth a good will and a right [judgment of] reason to work well,
going before. And here all the philosophers are at a stay, and can go no
further. Therefore the divines say, that moral philosophy taketh not God for
the object and final cause. For Aristotle, or a Sadducee, or a man of any civil
honesty, calleth this right reason and a good will, if he seek the public
commodity of the commonwealth, and the quietness and honesty thereof. A
philosopher or law-giver ascendeth no higher. He thinketh not through a right
[judgment of] reason and a good intent to obtain remission of sins and
everlasting life, as the sophister or the monk doth. Wherefore the heathen
philosopher is much better than such an hypocrite. For he abideth within his
bounds, having only consideration of the honesty and tranquillity of the
commonwealth, not mingling heavenly and earthly things together. Contrariwise,
the blind sophister imagineth that God regardeth his good intent and works
Therefore he mingleth earthly and heavenly thing,together, and polluteth the
name of God. And this imagination he learneth out of moral philosophy, saving
that he abuseth it much worse than the heathen man doth.
Wherefore
we must ascend up higher in divinity with this word ‘doing’ than in nature and
in philosophy, so that it may be made altogether new. For when it is
transferred from natural things to moral matters, it is no longer the same;
neither is it the same when it is taken from philosophy and the law into
divinity: but here it must have a quite new signification, and must require a
right judgment of reason and a good will, not morally, but divinely; which is,
that I know and believe by the word of the Gospel, that God hath sent his Son
into the world to redeem us from sin and death. Here ‘doing’ is a new thing,
unknown to reason, to philosophers, to lawyers, and unto all men: for it is a
‘wisdom hidden in a mystery’ etc. (1 Corinthians 2:7). Therefore in divinity
the work necessarily requireth faith itself going before.
Therefore
when our adversaries do allege against us the sentences of the Scripture
touching the law and works, where mention is made of working and doing, thou
must answer them, that they are terms pertaining to divimty, and not to natural
or moral things. If they be applied to natural or moral things, they must be
taken in their own signification. But if they be applied to matters of
divinity, they must include such a right [judgment of] reason and good will, as
is incomprehensible to a man’s reason. Wherefore doing in divinity must be
always understood of a faithful doing. So that this faithful doing is another
realm, and as it were a new kingdom, separate from the [natural or] moral
doing. Therefore, when we that are divines speak of doing, we must needs speak
of that faithful doing: for in divinity we have no other right reason, no good
will [or intent] besides faith.
This
rule is well observed in the eleventh chapter to the Hebrews. There are recited
many and sundry works of the saints, out of the holy Scripture: as of David,
who killed a lion and a bear, and slew Goliath. There the sophister or
schoolman, that foolish ass, looketh upon nothing else but the outward
appearance of the work, as a cow stareth at a new door. But this work of David
must be so looked upon, that first we must consider what manner of person David
was, before he did this work; to wit, that he was such a person, whose heart
trusted in the Lord God of Israel, as the text plainly witnesseth: ‘The Lord
that delivered me out of the paw of the lion, and out of the paw of the bear,
will deliver me out of the hand of this Philistine’; also: ‘Thou comest to me
with a sword, and with a spear, and with a shield; but I come to thee in the
name of the Lord of hosts, the God of the armies of Israel, upon whom thou hast
railed this day. And the Lord shall close thee in my hand, and I shall smite
thee, and take thine head from thee’ etc., ‘because the Lord saveth not with
sword nor spear’ etc. (Samuel
This
doing of David, therefore, is not a natural or moral doing, but a faithful
doing.
So
it is said of Abel in the same Epistle, that through faith he offered up a
better sacrifice unto God than Cain (Hebrews 11:4). If the schoolmen happen
upon this place as it is read in Genesis 4:3 ff, (where it is simply set out,
how that both Cain and Abel offered up their gifts, and that the Lord had
respect unto Abel and his offerings), by and by they take hold of these words:
‘they offered their oblations’, and ‘the Lord had respect to the offerings of
Abel’, and cry out saying: Here ye see that God had respect to offerings;
therefore works do justify. So that these filthy swine do think that
righteousness is but a moral thing, only beholding the vizor or outward shew of
the work, and not the heart of him that doth the work: whereas notwithstanding
even in philosophy they are constrained, not to look upon the bare work, but the
good will of the worker. But here they stand altogether upon these words: ‘they
offered up gifts’ and ‘the Lord had respect unto Abel and to his offerings,’
and see not that the text saith plainly in Genesis, that the Lord had respect
first to the person of Abel, which pleased the Lord because of his faith, and
afterwards to his offerings. Therefore in divinity we speak of faithful works,
sacrifices, oblations and gifts, that is to say, which are offered up and done
in faith, as the Epistle to the Hebrews declareth saying: ‘Through faith Abel
offered up a better sacrifice;’ ‘through faith Enoch was translated;’ ‘through
faith Abraham obeyed God’ etc. We have here then a rule set forth in the
eleventh to the Hebrews, how we should simply answer to the arguments objected
of the adversaries as touching the law and works, that is to say: this or that
man did this or that work in faith; and by this means thou givest a solution to
all their arguments.
Hereby
it appeareth manifestly that in divinity the work is nothing worth without
faith, but thou must needs have faith before thou begin to work.
For
without faith it is impossible to please God, but he that will come unto God
must believe (Hebrews 11:6). Wherefore in the Epistle to the Hebrews it is
said, that the sacrifice of Abel was better than the sacrifice of Cain, because
he believed: therefore the work or the sacrifice of Abel was faithful.
Contrariwise in Cain, because he was ungodly and an hypocrite, there was no
faith [or trust] of God’s grace [or favor], but mere presumption of his own
righteousness; and therefore his work whereby he went about to please God, was
hypocritcal and unfaithful. Wherefore the adversaries themselves are compelled
to grant, that in all the works of the saints faith is presupposed, for the
which their works do please God [and are accepted of him]. Therefore in
divinity there is a new doing, clean contrary to the moral doing.
Moreover,
we are also wont to distinguish faith after this manner, that faith is
sometimes taken without the work, sometimes with the work. For like as an
artificer speaketh diversely of the matter whereupon he worketh, and likewise a
gardener of the tree being barren or fruitful; even so the Holy Ghost speaketh
diversely of faith in the Scripture: sometimes (as a man would say) of an
abstract or absolute faith, sometimes of a concrete, compound, or incarnate
faith. Now, an absolute or abstract faith is this, when the Scripture speaketh
absolutely of justification, or of the justified, as is to be seen in the
Epistles to the Romans and to the Galatians. But when the Scripture speaketh of
rewards and works, then it speaketh of the compound, concrete, or incarnate
faith. We will rehearse some examples of this faith, as: ‘Faith which worketh
by love;’ ‘Do this and thou shalt live;’ ‘If thou wilt enter into life, keep
the commandments;’ ‘He that doth these things shall live in them;’ ‘Decline
from evil, and do that which is good.’ In these and such-like places (as there
are many in the holy Scripture) where mention is made of doing, the Scripture
always speaketh of faithful doing. As when it saith: ‘Do this and thou shalt
live,’ it meaneth thus: See first that thou be faithful, that thou have a fight
[judgment of] reason and a good will, that is to say, faith in Christ. When
thou hast this faith, work on with God’s blessing.
What
marvel is it then, if merits and rewards be promised to this incarnate faith:
that is to say, to the working faith, as was the faith of Abel, or to faithful works?
And why should not the holy Scripture thus speak diversely of faith, when it
speaketh divers ways of Christ, as he is God and man: that is to say, sometimes
of his whole person, sometimes of his two natures apart, either of his divine
or of his human nature? If it speak of the natures apart, it speaketh of Christ
absolutely: but if it speak of the divine nature united in one person to the
human nature, then it speaketh of Christ compound and incarnate. There is a
common rule among the schoolmen of the communication of the properties, when
the properties belonging to the divinity of Christ, are attributed to the
humanity: which we may see everywhere in the Scriptures. As in Luke
Therefore
when the Scripture saith: ‘If thou wilt enter into life, keep the commandments
of God,’ ‘Do this and thou shalt live,’ etc., first we must see of what manner
of keeping and doing it speaketh: for in these and in such-like places, as I
have said, he speaketh of a compound faith, and not of a naked and simple
faith. And the meaning of this place: ‘Do this and thou shalt live,’ is this:
thou shalt live because of this faithful doing; or, this doing shall give unto
thee life because of thy faith alone. After this manner faith is attributed to
faith alone, as creation is to the divinity. And yet notwithstanding, as it is
truly said that Jesus the son of Mary created all things, so also justification
is attributed to the incarnate faith, or to the faithful doing. Therefore we
must in no wise think with the sophisters and hypocrites, that works do
absolutely justify, or that merits and rewards are promised to moral works, but
to faithful works only.
Let
us therefore suffer the Holy Ghost to speak, as he doth in the Scriptures,
either of naked, simple and abstract faith, or of compound, incarnate and
concrete faith. All things which are attributed to works, do properly belong
unto faith. For works must not be looked upon morally, but faithfully and
spiritually. In theology, faith must always be the divinity of works, and so
spread throughout the works as is the divinity throughout the humanity of
Christ. He that cometh nigh unto the heat in heated iron, cometh nigh unto the
iron; and he that hath touched the skin of Christ, hath verily touched God.
Faith therefore doth all alone in the works [of the faithful]. Abraham is
called faithful, because faith is spread throughout the whole person of
Abraham: so that, beholding him working, I see nothing of the carnal or of the
working Abraham, but the believing Abraham only. These things I do so
diligently repeat, that I may shew you the doctrine of faith, and that ye may
be able rightly and casey to answer the objections of the adversaries, which do
mingle together philosophy and theology, and of moral works make spiritual and
theological works. A theological work is a faithful work, and a theological man
is a faithful man; also, a right reason and a good will is a faithful reason
and will: in such wise that faith is universally the divinity in work, person
and members, as the one and only cause of juitification, which notwithstanding
afterward is attributed to the matter because of the form, that is, to the work
because of the faith. Eternal and infinite power is given unto the man, Christ,
not because of his humanity, but because of his divinity. For the divinity
alone created all things, without any help of the humanity; nor did the
humanity conquer sin and death, but the hook hidden under the worm, whereon the
devil did fasten, conquered and devoured the devil, which sought to devour the
worm. Therefore the humanity alone would have effected nothing, but the
divinity, joined with the humanity, alone did all things, and the humanity
because of the divinity. So here faith alone justifieth and doth all things:
and yet notwithstanding the same is attributed unto works, but because of the
faith.
These
words therefore, ‘to do’, ‘to work’, may be taken three ways: substantially (or
naturally), morally, and theologically – (though the sophisters have invented
certain neutral works, which they alarm to be neither good nor bad). In
substances, or natures, and in moral matters (as I have said), these words are
taken in their common and natural signification. But in theology they become
altogether new words, and acquire a new signification. Wherefore, all the
hypocrites that wilt be justified by the law, and have false opinions
concerning God, do belong unto the moral doing; against whom Paul here
disputeth. For they have such a doing as proceedeth out of a right reason and a
good will that are but moral or human. Therefore their works are merely moral
or rational; whereas the works of the godly are theological, which include
faith.
Wherefore
when thou readest in the Scriptures concerning the fathers, prophets and kings,
how they wrought righteousness, raised up the dead, overcame kingdoms, etc.,
thou must remember that these and such-like sayings are to be expounded
according to a new and theological grammar, as the Epistle to the Hebrews
expoundeth them: ‘By faith they wrought righteousness, by faith they raised up
the dead, by faith they subdued kings and kingdoms (Hebrews
Wherefore
they which study divinity, must learn to put a
difference between the true and the hypocritical, the moral and the spiritual
doing [of the law]. So shall they be able to declare the true meaning of all
those places which seem to maintain the righteousness of works. Now the true
doing, as I have said, is a faithful and a spiritual doing, which he hath not
that seeketh righteousness by works. Therefore every worker of the law and
every moral saint is accursed. For he walketh in the presumption of his own
righteousness against God, whilst he will be justified by man’s will and
reason, and so in doing of the law he doth it not. And this, according to Paul,
is to be under the works of the law: that is to say, that hypocrites do the
law, and yet in doing it they do it not; for they understand this word ‘doing’
according to the moral grammar, which in divinity availeth not. Indeed they
work many things, but of their own presumption and without the knowledge of God
and faith, as the Pharisee did (Luke 18:10 ff.) and as Paul did before his
conversion: therefore they are blind and do err, and so remain under the curse.
Wherefore again I admonish you, that such sentences as the adversaries do
allege out of the Scriptures concerning works and rewards, must be spiritually
expounded. As, if they allege this sentence out of Daniel 4:27: ‘Redeem thy
sins by alms-deeds,’ thou must not here expound these words morally, but
spiritually. So shalt thou see that this word ‘redeem’ signifieth no moral, but
a faithful doing, that is to say, it includeth faith. For in the Scriptures the
work requireth also a good will and a right [judgment of] reason to go before,
not moral, but spiritual, which is faith. By this means thou shalt be able to
stop the mouths of the sophisters. For they themselves are compelled to grant
(and so teach they also out of Aristotle), that every good work proceedeth out
of man’s choice [or freewill]. If thisbe true in philosophy, much more in
divinity must a good will and right [judgment of] reason guided by faith go
before the work. And this do all words of the imperative mood signify in the
Scriptures, and all such words also as teach the law, as the Epistle to the
Hebrews doth plainly declare: ‘By faith Abel offered’ etc.
Now,
admit the case that this solution is not sufficient (although it be indeed most
sure and certain), yet notwithstanding let this be the argument of all
arguments and the very lodestar of Christians against all the temptations and
objections, not only of the adversaries, but also of the devil himself, namely
to apprehend and to hold fast the head, which is Christ. Moreover, admit that
the sophisters, being more crafty and subtle than I, should so snare and
entangle me with their arguments, which they bring for the maintenance of works
against faith, that I should know no way to wind myself out (which
notwithstanding it is impossible for them to do), yet will I rather give
reverence and credit to Christ alone, than be persuaded with all the places
they are able to allege for the establishing of the righteousness of works
against the doctrine of faith.
Wherefore,
they must be simply and plainly answered after this manner:
Here
is Christ, there are the testimonies of the Scriptures touching the law and
works. Now, Christ is the Lord of the Scripture and of all works. He also is
Lord of heaven, the earth, the sabbath, the temple, righteousness, life, wrath,
sin, death, and generally of all things whatsoever. And Paul his Apostle sheweth that he was made sin and became accursed for me (2
Corinthians
Therefore
if any man thinketh himself not well able to reconcile such places of the
Scripture concerning works, or to answer unto the same sufficiently, and yet
notwithstanding is constrained to hear the objections and cavillations of the
adversaries, let him answer simply and plainly after this sort: Thou settest
against me the servant, that is to say, the Scripture, and that not wholly,
neither yet the principal part thereof, but only certain places as touching
works. But I come with the Lord himself, who is the King of Scripture, and is
made unto me the merit and price of righteousness and salvation. On him I lay
hold, him I stick to, and leave works unto thee, which notwithstanding thou
never didst. This solution neither the devil nor any justiciary can ever wrest
from thee or overthrow.
Moreover
thou art in safety before God: for thy heart abideth fixed in the object which
is called Christ, who was nailed to the Cross and accursed, not for himself,
but for us, as the text saith: ‘made a curse for us.’ Hold fast this, and lay
it against all the sentences of the law and works whatsoever, and say: Dost
thou hear this, Satan? Here he must needs give place, for he knoweth that
Christ is his Lord and master.
And that no man is justified by the law in the sight of God, it is evident: ”for the just shall live by faith” (Habakkuk 1:4).
This is another argument, grounded
upon the testimony of the prophet Habakkuk. And it is a sentence of great
weight and authority, which Paul setteth against all the sentences touching the
law and works. As if he should say: What need we any long disputation? Here I
bring forth a most evident testimony of the prophet, against the which no man
can cavil: ‘The just shall live by faith.’ If he live by faith, then he liveth
not by the law: for the law is not of faith. And here Paul excludeth works and
the law, as things contrary to faith. The sophisters (as they are alway ready
to corrupt the Scriptures) do wrest and pervert this place after this manner.
‘The just man doth live by faith:’ that is to say, by a working faith, or
formed [and made perfect] with charity: but if it be not formed with charity,
then doth it not justify. This gloss they themselves have forged, and by the
same they do injury to the words of the prophet. If they did call formed [or
furnished] faith the true and spiritual, or as Paul saith ‘unfeigned’ faith,
which God calleth faith, this their gloss should not offend me; for then faith
should not be separated from charity, but from the vain opinion of faith: as we
also put a difference between a counterfeit faith and a true faith. The
counterfeit faith is that which heareth of God, of Christ, and of all the
mysteries of his incarnation and our redemption: which also apprehendeth and
beareth away those things which it heareth, yea and can talk goodly thereof,
and yet there remaineth nothing else in the heart, but a naked opinion and an
empty sound of the Gospel. And in very truth it is no faith, for it neither
reneweth nor changeth the heart: it maketh not a new man, but leaveth him in
the vanity of his former opinion and conversation: and this is a very
pernicious faith, which it were better not to have. The moral philosopher is
much better than the hypocrite having such a faith.
Wherefore,
if they would make a distinction between the faith formed and the false or
counterfeit faith, their distinction should nothing offend me.
But
they speak of faith formed [and made perfect] with charity, and make a double
faith, that is to say, formed and unformed. This pestilent and devilish gloss I
utterly detest. Although, say they, we have faith infused, [called fides infusa
,] which is the gift of the Holy Ghost, and also faith gotten by our own
industry, [called fides acquisita ,] which we do get for ourselves by many acts
of believing: yet both of them lack their form [and perfection, which is
charity,] and are formed with charity. So faith alone (as they dream) is like a
painting and a thing of beauty in a dark place, which cannot be perceived until
light, that is to say charity, is added unto it. And thus charity is the form
of faith, and faith the mere matter of charity. This is to prefer charity
before faith, and to attribute righteousness, not to faith, but to charity.
Wherefore when they do not attribute righteousness to faith, but only in
respect of charity, they attribute to faith nothing at all.
Moreover,
these perverters of the Gospel of Christ do teach, that even that faith which
they call faith infused, and not received by hearing, nor gotten by any
working, but created in man by the Holy Ghost, may stand with deadly sin, and
that the worst men may have this faith: therefore, say they, if it be alone, it
is idle and utterly unprofitable, even though it work miracles. Thus they take
from faith her office, and give it unto charity; so that faith is nothing,
except charity which they call the form [and perfection] thereof, be joined
withal. Therefore according to this pestilent invention of the sophisters,
faith – that miserable virtue – must be a kind of unformed chaos, without any
work, efficacy and life, being only passive matter. This is a devilish and
blasphemous kind of doctrine, which utterly defaceth and overthroweth the
doctrine of faith, and carrieth a man clean from Christ the mediator, and from
the faith which layeth hold on Christ himself. For if charity be the form [and
perfection] of faith, as they dream, then am I by and by constrained to say,
that charity is the principal part of the Christian religion; and so I lose
Christ, his blood, his wounds, and all his benefits, and now I rest upon charity,
I love, and I fall into a moral doing, even as the Pope, the heathen
philosopher, and the Turk doth.
But
the Holy Ghost, which giveth to all men both mouth and tongue, knoweth how to
speak. He could have said (as the sophisters do wickedly imagine): The
righteous man liveth by faith formed [and made perfect with charity]. But this
he omitteth of purpose, and saith plainly: ‘The righteous liveth by faith.’ Let
these dotish sophisters go, therefore, with this their wicked and pestilent
gloss. We will still hold and extol this faith, which God himself hath called
faith: this is to say, a true and a certain faith, which doubteth not of God,
nor of his promises, nor of the forgiveness of sins through Christ, that we may
dwell sure and safe in this our object Christ, and may keep still before our
eyes the passion and blood of the mediator and all his benefits. Now, faith
alone which layeth hold upon Christ, is the only means that we suffer not these
benefits to be taken out of our sight.
Wherefore,
rejecting this pestilent gloss, we must understand this place of faith only and
alone. And this Paul himself declareth, when he reasoneth after this sort
against faith formed with charity.
The schoolmen say: The righteous man
doth live, if his faith be formed [and adorned with charity]. But contrariwise
Paul saith: ‘The law is not of faith.’ But what is the law? Is it not also a
commandment touching charity?
Yea,
the law commandeth nothing else but charity, as we may see by the text itself:
‘Thou shalt love the Lord thy God with all thy heart,’ etc. (Deuteronomy 6:5;
Matthew 22:37). Again: ‘Shewing mercy unto thousands that love’ (Deuteronomy
5:10). Also: ‘On these two commandments hangeth the whole law and the prophets’
(Matthew 22:40). If the law, then, that commandeth charity, be contrary to
faith, it must needs follow that charity is not of faith. So Paul plainly
confuteth the gloss which the sophisters have forged touching their formed
faith, and speaketh only of faith, setting apart the law. Now the law being set
apart, charity is also set apart, with all that belongeth to the law, and faith
only is left which justifieth and quickeneth.
Paul
therefore reasoneth here out of a plain testimony of the prophet, that there is
none which obtaineth justification and life before God, but the believing man,
who obtaineth righteousness and life without the law and without charity, by
faith alone. The reason is, because the law is not of faith: that is, the law
is not faith or anything belonging to faith, for it believeth not; neither are
the works of the law faith: therefore faith is a thing much differing from the
law, like as the promise is a thing much differing from the law. For the
promise is not apprehended by working, but by believing.
Therefore
as in philosophy at the first division a difference is put between substance
and accident, so in divinity there is as great a difference between the promise
and the law, and consequently between faith and works, as there is distance
between heaven and earth. But if there be a difference between the promise and
the law, then is there a difference also between faith and works. It is
impossible therefore that faith should be of the law.
For
faith only resteth in the promise, it only apprehendeth and knoweth God, and
standeth only in receiving good things of God. Contrariwise the law and works
consist in doing, and in giving unto God: as Abel in offering his sacrifice
giveth unto God; but he believing receiveth of God. Paul therefore concludeth mightily
out of this place of Habakkuk, that the righteous man liveth by faith alone.
For the law in no wise belongeth unto faith, because the law is not the
promise. But faith resteth only upon the promise. Wherefore, as there is a
difference between the law and the promise, so there is also between works and
faith. That gloss therefore of the schoolmen is false and wicked, which joineth
the law and faith together; yea rather it quencheth faith, and setteth the law
in the place of faith.
And
here note, that Paul always speaketh of such as would do the law morally, and
not according to divinity. But whatsoever is said of such good works as
divinity requireth, the same is attributed to faith alone.
But the man that shall do these things, shall live in them
These words I do understand to be
irony. Notwithstanding I deny not that they may be expounded morally, to wit,
that they which do the law morally, that is to say, without faith, shall live
therein: that is, they shall not be punished, but shall have corporal rewards
thereby. But I take this place as I take that saying of Christ: ‘This do, and
thou shalt live’ (Luke 10:28), so that it is a certain irony or mockery. Yea,
do thou it indeed!
Paul
here goeth about to shew what is the very true righteousness of the law and of
the Gospel. The righteousness of the law is to fulfill the law, according to
that saying: ‘He that shall do those things, shall live in them.’
The
righteousness of faith is to believe, according to that saying: ‘The righteous
man doth live by faith.’ The law therefore requireth that we should yield
somewhat unto God. But faith requireth no works of us, or that we should give
anything unto God, but that we believing the promise of God, should receive of
him. Theretore the office of the law is to work, as the office of faith is to
assent unto the promises. For faith is the faith of the promise, and the work
is the work of the law. Paul therefore standeth upon this word ‘doing:’ and
that he may plainly shew what is the righteousness of the law, and what is the
righteousness of faith, he compareth the one with the other, the promise with
the law and faith with works. He saith, that of the law there cometh nothing
else but only doing: but faith is a clean contrary thing, namely, that which
assenteth to the promise and layeth hold upon it.
These
four things therefore must be perfectly distinguished. For as the law hath his
proper office, so hath the promise. To the law pertaineth doing, and to the
promise believing. Wherefore, as far as the law and the promise are separate
asunder, so far also are doing and believing, even if thou understand ‘doing’
spiritually. For Paul treateth here of another matter. He urgeth the
distinction between doing and believing, that he may separate charity from
faith and shew that faith alone justifieth, because the law, whether it be done
morally or spiritually, or be not done, helpeth nothing at all unto
justification. For the law pertaineth unto doing; and faith is not a thing of
this kind, but a thing altogether diverse, which is required before the law is
done, that it may be pre-existent and so there may come to pass a lovely
incarnation.
Wherefore,
faith always justifieth and quickeneth : and yet it abideth not alone, that is
to say, it is not idle. Indeed it abideth alone in its degree and office, for
it justifieth always alone; but it becometh incarnate and is made man, that is
to say, it is never idle or without charity. So Christ according to his
divinity is a divine and eternal substance or nature without beginning; but his
humanity is a nature created in time. These two natures in Christ are not
confused or mingled, and the property of each must be clearly distinguished. It
belongeth unto the humanity, to have a beginning in time, but unto the divinity
to be eternal and without beginning; and yet notwithstanding these two do
agree, and the divinity that hath no beginning is incorporated into the
humanity that hath a beginning. As, therefore, I am constrained to distinguish
between the humanity and the divinity, and say: humanity is not divinity, and
yet a Man is God, so here I make a distinction and say: the law is not faith,
and yet faith worketh, and faith and works agree concretely or compoundly, and
yet each hath and preserveth its own nature and proper office. Ye see the cause
then why Paul allegeth this place, namely, that he may separate faith and
charity far asunder.
Fie
upon the sophisters therefore with their cursed gloss and their [blind
distinction of] faith formed [and unformed]. Let us constantly declare that
these terms, ‘faith formed’, ‘faith unformed’, ‘faith gotten by man’s industry’
and such like, are very monsters devised by the devil, to no other end but to
deface and destroy the true Christian doctrine and faith, to blaspheme and
tread Christ under foot, and to establish the righteousness of works. Let us
declare this, I say, that we may hold fast the true and right faith without
works. Indeed works must follow faith, but faith must not be works, or works
faith; but the bounds and the kingdoms of the law or works, and of faith, must
be rightly distinguished the one from the other.
When
we believe, therefore, we live only by faith in Christ, who is without sin, who
is also our mercy-seat and remission of sins. Contrariwise, when we observe the
law, we work indeed, but we have not righteousness and life. For [the office]
of the law is not to justify and give life, but to shew forth sin and to
destroy. Indeed the law saith: ‘He that shall do those things shall live in
them.’ But where is he which doth them? Where is he which loveth God with all
his heart, etc., and his neighbor as himself? Therefore no man doth the law,
and although he go about to do it never so much, yet in doing it he doth it
not: therefore he abideth under the curse. But faith worketh not, but believeth
in Christ the justifier. Therefore a man liveth not because of his doing, but
because of his believing. But a faithful man performeth the law; and that which
he doth not, is forgiven him through the remission of sins for Christsake, and
that which remaineth of sin is not imputed unto him.
Paul
therefore in this place, as also in Romans 10, compareth the righteousness of
the law and of faith together, where he saith: ‘He that shall do those things,’
etc. As though he would say: It were indeed a goodly matter if we could
accomplish the law; but because no man doth it, we must fly unto Christ, who is
the end of the law to righteousness to every one that believeth. He was made
under the law, that he might redeem us that were under the law (Romans 10:4;
Galatians 4:4). Believing in him we receive the Holy Ghost, and we begin to do
the law; and that which we do not, is not imputed unto us because of our faith
in Christ. But in the life to come we shall no more have need of faith, for
then we shall not see darkly through a glass (as we do now), but we shall see
face to face (1 Corinthians 13:12): that is to say, there shall be the
brightness of eternal glory, in which we shall see God even as he is. There
shall be a true and a perfect knowledge and love of God, a right reason and a
goodwill: not moral and not theological, but heavenly, divine and eternal. Here
in the meantime, in spirit by faith, we look for the hope of righteousness.
Contrariwise,
they that seek forgiveness of sins by the law and not by faith in Christ, do
never perform the law, but abide under the curse.
Paul
therefore calleth them only righteous, which are justified through the promise,
or through faith in the promise, without the law. Wherefore, doing the law is a
feigned thing, which signifieth nothing without faith, and they that are of the
works of the law, and will seem to do the law, do it not. For the Apostle
generally concludeth, that all they which are of the works of the law, are
under the curse: under the which they should not be, if they fulfilled the law.
Indeed it is true that a man doing these things shall live in them, that is,
shall be blessed: but such a one cannot be found. Now seeing there is a double
use of the law, the one politic and the other spiritual, he that will
understand this sentence civilly may do it after this sort: ‘He that shall do
these things shall live in them,’ that is, if a man obey the magistrate
outwardly and in politic government, he shall avoid punishment and death; for
then the civil magistrate hath no right to punish and kill him, but suffereth
him to live with impunity. This is the politic use of the law, which serveth to
bridle those that are rude and untractable. But Paul here speaketh not of this
use, but entreateth of this places spiritually, when he saith: ‘If a man shall
do those things,’ etc. There is therefore a condition included, as if he said:
If men could keep the law, they should be happy. But where are they? Therefore
they are not doers of the law, except they be justified before and without the
law, through faith.
Wherefore,
when Paul curseth and condemneth those which are of the works of the law, he
speaketh not of such as are justified through faith, but of such as go about to
be justified by works, without faith in Christ. This is say lest any man should
follow the fond imagination of Jerome, who being deceived by Origen, understood
nothing at all in Paul, but took him as a mere civil lawyer. Hereupon he
reasoneth after this manner: The holy patriarchs, prophets and kings were
circumcised and offered sacrifice; therefore they observed the law; but it were
a wicked thing to say that they were under the curse; therefore not all they
that are of the works of the law are under the curse. Thus he setteth himself
against Paul without all judgment, making no difference between the true doers
of the law justified by faith, and those workers which seek to be justified by
the law without faith.
But
Paul speaketh here nothing against those that are justified by faith, and are
true doers [of the law] indeed, for they are not of the works of the law: but
against those which not only do not keep the law, but also sin against the
same. For the law commandeth that we should fear, love and worship God with a
true faith. This they do not, but choose out new kinds of worship and works
which were never commanded of God, by the which God is not pacified, but more
provoked to anger, according to that saying: ‘They worship me in vain with the
commandments of men’ (Matthew 15:9). Therefore they are full of impiety, rebels
against God, and idolaters, sinning grievously against the first commandment
above all the rest.
Moreover
they are full of wicked concupiscence, wrath and other great passions. Briefly,
there is no good thing in them, but that outwardly they would seem to be
righteous and to accomplish the law.
So
we also which are justified by faith, as were the patriarchs, prophets and all
the saints, are not of the works of the law as concerning justification.
But
in that we are in the flesh and have as yet the remnants of sin in us, we are
under the law (and yet not under the curse, because the remnants of sin are not
imputed unto us for Christ’s sake, in whom we believe). For the flesh is an
enemy unto the law of God, and that concupiscence which yet remaineth in us,
not only fulfilleth not the law, but also sinneth against the same, rebelling
against us and leading us captive into bondage (Romans 7).
Now
if the law be not fulfilled in the saints, but many things are done in them
contrary to the law, since evil concupiscence and the remnants of sin are yet
remaining in them, which do so hinder them that they cannot perfectly fear and
love God, they cannot call upon God with assured trust, they cannot praise God
and reverence his Word as they should do: much more is this true in a man which
is not yet justified, but is an enemy unto God, and with all his heart
neglecteth, despiseth and hateth the Word and work of God. Yee see then that
Paul speaketh here of such as will fulfill the law and be justified thereby,
although they have not yet received faith; and not of the fathers and saints
(as Jerome imagineth) which are justified by faith already.
Christ redeemed us from the curse of the law, having been made a curse for us (for it is written; ‘cursed is everyone that hangeth on a tree’) etc. (Deuteronomy 21:23).
Here again Jerome and the popish
sophisters which follow him, are much troubled, and miserably rack this most
comfortable place, seeking, as they would seem, with a Godly zeal to turn away
this reproach from Christ, that he should be called a curse or execration. They
shift off this sentence after this manner: that Paul spake not here in good
earnest; and therefore they most wickedly affirm, that the Scripture in Paul
agreeth not with itself. And this they prove after this manner: the sentence
(say they) of Moses which Paul here allegeth, speaketh not of Christ. Moreover
this general clause ‘every one,’ which Paul allegeth, is not added in Moses.
Again, Paul omitteth the words ‘of God,’ which are in Moses. To conclude: it is
evident enough that Moses speaketh of a thief or a malefactor, which by his
evil deeds hath deserved the gallows, as the Scripture plainly witnesseth in
Deuteronomy 21. Therefore they ask this question, how this sentence may be
applied to Christ, that he is accursed of God and hanged upon a tree, seeing
that he is no malefactor or thief, but righteous and holy? This may
peradventure move the simple and ignorant, thinking that the sophisters do
speak it not only wittily, but also very Godly, and thereby do defend the honor
and glory of Christ, and give warning to all Christians to beware that they
think not so wickedly of Christ, that he should be made a curse, etc. Let us
see therefore what the meaning and purpose of Paul is.
But
here again we must make a distinction, as the words of Paul do plainly shew.
For he saith not that Christ was made a curse for himself, but ‘for us’.
Therefore all the weight of the matter standeth in this word ‘for us’.
For
Christ is innocent as concerning his own person, and therefore he ought not to
have been hanged upon a tree: but because according to the law of Moses every
thief and malefactor ought to be hanged, therefore Christ also according to the
law of Moses ought to be hanged, for he sustained the person of a sinner and a
thief, and not of one, but of all sinners and thieves. For we are sinners and
thieves, and therefore guilty of death and everlasting damnation. But Christ
took all our sins upon him, and for them died upon the cross: therefore it
behoved that he should become a transgressor, and (as Isaiah saith, chap. 53)
‘to be reckoned among transgressors.’ And this, no doubt, all the prophets did
forsee in spirit, that Christ should become the greatest transgressor,
murderer, adulterer, thief, rebel, blasphemer, etc. that ever was or could be
in all the world. For he being made a sacrifice for the sins of the whole
world, is not now an innocent person and without sins, is not now the Son of
God born of the Virgin Mary; but a sinner, which hath and carrieth the sin of
Paul, who was a blasphemer, an oppressor and a persecutor; of Peter, which
denied Christ; of David, which was an adulterer, a murderer, and caused the
Gentiles to blaspheme the name of the Lord: and briefly, which hath and beareth
all the sins of all men in his body, that he might make satisfaction for them
with his own blood. Therefore this general sentence of Moses comprehendeth him
also (albeit in his own person he was innocent), because it found him among
sinners and transgressors: like as the magistrate taketh him for a thief, and
punisheth him, whom he findeth among other thieves, though he never committed
anything worthy of death.
Now
Christ was not only found amongst sinners, but of his own accord and by the
will of his Father he would also be a companion of sinners, taking upon him the
flesh and blood of those which were sinners, transgressors, and plunged into
all kinds of sin. When the law therefore found him among thieves, it condemned
and killed him as a thief.
The
popish sophisters do spoil us of this knowledge of Christ and most heavenly
comfort (namely, that Christ was made a curse for us, that he might deliver us
from the curse of the law), when they separate him from sins and sinners, and
only set him out unto us as an example to be followed. By this means they make
Christ not only unprofitable unto us, but also a judge and a tyrant, which is
angry with our sins and condemneth sinners. But we must as well wrap Christ,
and know him to be wrapped, in our sins, our malediction, our death, and all
our evils, as he is wrapped in our flesh and blood.
But
some man will say: it is very absurd and slanderous to call the Son of God a
cursed sinner, I answer: if thou wilt deny him to be a sinner and accursed,
deny also that he suffered, was crucified and died. For it is no less absurd to
say, that the Son of God (as our faith confesseth and pleadeth) was crucified
and suffered the pains of sin and death, than to say that he is a sinner and
accursed. But if it be not absurd to confess and believe that Christ was
crucified between two thieves, then it is not absurd to say also that he was
accursed and of all sinners the greatest. These words of Paul are not spoken in
vain: ‘Christ was made a curse for us;’ ‘God made Christ which knew no sin, to
become sin for us, that we in him might be made the righteousness of God’ (2
Corinthians 5:21).
After
the same manner John the Baptist calleth him ‘the Lamb of God’ etc. (John
1:29). He verily is innocent, because he is the unspotted and undefiled Lamb of
God. But because he beareth the sins of the world, his innocence is burdened
with the sins and guilt of the whole world.
Whatsoever
sins I, thou, and we all have done, or shall do hereafter, they are Christ’s
own sins as verily as if he himself had done them. To be brief: our sins must
needs become Christ’s own sin, or else we shall perish for ever. This true
knowledge of Christ, which Paul and the prophets have most plainly delivered
unto us, the wicked sophisters have darkened and defaced.
Isaiah
speaketh thus of Christ: ‘God’, saith he, ‘laid the iniquity of us all upon
him’ (Isaiah 53:6). We must not make these words less than they are, but leave
them in their own proper signification. For God dallieth not in the words of
the prophet, but speaketh earnestly and of great love: to wit, that Christ this
Lamb of God should bear the iniquities of us all. But what is it to bear? The
sophisters answer: to be punished. Very well. But wherefore is Christ punished?
Is it not because he hath sin and beareth sin?
Now,
that Christ hath sin, the Holy Ghost witnesseth in Psalm 40:12 ‘ My sins have
taken such hold of me that I am not able to look up, yea they are more in
number than the hairs of my head; ‘ also Psalm 41:4, and Psalm 69:5. In these
Psalms the Holy Ghost speaketh in the person of Christ, and in plain words
witnesseth that he had sins. For this testimony is not the voice of an innocent,
but of a suffering Christ, which took upon him to bear the person of all
sinners, and therefore was made guilty of the sins of the whole world.
Wherefore,
Christ was not only crucified and died, but sin also (through the love of the
Divine Majesty) was laid upon him. When sin was laid upon him, then cometh the
law and saith: Every sinner must die. Therefore O Christ, if thou wilt answer,
become guilty, and suffer punishment for sinners, thou must also bear sin and
malediction. Paul therefore doth very well allege this general law out of Moses
as concerning Christ: ‘ Everyone ‘that hangeth upon the tree is the accursed of
God.’ Christ hath hanged upon the tree, therefore Christ is the accursed of
God.
And
this is a singular consolation for all the Godly, so to clothe Christ with our
sins, and to wrap him in my sins, thy sins, and the sins of the whole world,
and so to behold him bearing all our iniquities. For the beholding of him after
this manner shall easily vanquish all the fantastical opinions of the
sophisters concerning the justification of works. For they do imagine (as I
have said) a certain faith formed [and adorned] with charity. By this (they
say) sins are taken away, and men are justified [before God]. And what is this
else (I pray you) but to unwrap Christ, and to strip him quite out of our sins,
to make him innocent, and to charge and overwhelm ourselves with our own sins,
and to look upon them, not in Christ, but in ourselves?
Yea
what is this else but to take Christ clean away, and to make him utterly
unprofitable unto us? For if it be so that we put away sin by the works of the
law and charity, then Christ taketh them not away. For if he be the Lamb of God
ordained from everlasting to take away the sins of the word; and moreover, if
he be so wrapped of his own accord in our sins, that he became accursed for us,
it must needs follow that we cannot be justified and take away sins by charity.
For God hath laid our sins, not upon us, but upon his Son, Christ, that he
bearing the punishment thereof might be our peace, and that by his stripes we
might be healed (Isaiah 53:5).
Therefore
they cannot be taken away by us. To this all the Scripture beareth witness; and
we also do confess the same in the articles of the Christian belief, when we
say: ‘I believe in Jesus Christ the Son of God, which suffered, was crucified
and died for us.’
Hereby
it appeareth that the doctrine of the Gospel (which of all other is most sweet
and full of singular consolation) speaketh nothing of our works or of the works
of the law, but of the unspeakable and inestimable mercy and love of God
towards us unworthy and lost men: to wit, that our most merciful Father, seeing
us to be oppressed and overwhelmed with the curse of the law, and so to be
holden under the same that we could never be delivered from it by our own
power, sent his only Son into the world and laid upon him all the sins of all
men, saying: Be thou Peter that denier; Paul that persecutor, blasphemer and cruel
oppressor; David that adulterer; that sinner which did eat the apple in
Paradise; that thief which hanged upon the cross; and briefly, be thou the
person which hath committed the sins of all men; see therefore that thou pay
and satisfy for them. Here now cometh the law and saith: I find him a sinner,
and that such a one as hath taken upon him the sins of all men, and I see no
sins else but in him; therefore let him die upon the cross. And so he setteth
upon him and killeth him. By this means the whole world is purged and cleansed
from all sins, and so delivered from death and all evils. Now sin and death
being abolished by this one man, God would see nothing else in the whole world,
especially if it did believe, but a mere cleansing and righteousness. And if
any remnants of sin should remain, yet for the great glory that is in Christ,
God would not perceive them.
Thus
we must magnify the article of Christian righteousness against the
righteousness of the law and works, albeit no eloquence is able sufficiently to
conceive, much less to set forth the inestimable greatness thereof.
Wherefore
the argument that Paul handleth in this place, of all other is most mighty
against the righteousness of the law. For it containeth this invincible
opposition: that is, if the sins of the whole world be in that one man Jesus
Christ, then are they not in the world. But if they be not in him, then are
they yet in the world. Also, if Christ be made guilty of all the sins which we
all have committed, then are we delivered utterly from all sins, but not by
ourselves, nor by our own works or merits, but by him. But if he be innocent
and bear not our sins, then do we bear them, and in them we shall die and be
damned. ‘But thanks be to God who hath given us the victory by our Lord Jesus
Christ. Amen (1 Corinthians 15:57).
But
now let us see by what means these two things so contrary and so repugnant may
be reconciled in this one person [Christ]. Not only my sins and thine, but also
the sins of the whole world, either past, present, or to come, take hold upon
him, go about to condemn him, and do indeed condemn him. But because in the
selfsame person, which is the highest, the greatest and the only sinner, there
is also an everlasting and invincible righteousness: therefore these two do
encounter together, the highest, the greatest and the only sin, and the
highest, the greatest and the only righteousness. Here one of them must needs
be overcome and give place to the other, seeing they fight together with so
great force and power. The sin therefore of the whole world cometh upon
righteousness with all might and main. [In this combat] what is done?
Righteousness is everlasting, immortal and invincible. Sin also is a most
mighty and cruel tyrant, ruling and reigning over the whole world, subduing and
bringing all men into bondage. To conclude: sin is a mighty and a strong God,
which devoureth all mankind, learned, unlearned, holy, mighty and wise men,
etc. This tyrant, I say, flieth upon Christ and will needs swallow him up, as
he doth all other. But he seeth not that he is a person of invincible and
everlasting righteousness. Therefore in this combat sin must needs be
vanquished and killed, and righteousness must overcome, live [and reign]. So in
Christ all sin is vanquished, killed and buried, and righteousness remaineth a
conqueror and reigneth for ever.
In
like manner, death which is an omnipotent [queen and] empress of the whole
world, killing kings, princes and generally all men, doth mightily encounter
with life, thinking utterly to overcome it and to swallow it up: and that which
it goeth about, it bringeth to pass indeed. But because life was immortal,
therefore when it was overcome, yet did it overcome and get the victory,
vanquishing and killing death. Of this marvellous combat the Church finely
singeth : ‘In dread and wondrous strife, Did death and life contend.’ The
Captain of life that died, now liveth and reigneth. Death therefore through
Christ is vanquished and abolished throughout the whole word, so that now it is
but a painted death, which losing his sting can no more hurt those that believe
in Christ, who is become the death of death, as Hosea the prophet saith: ‘O
death, I will be thy death’ (Hosiah 13:14) So the curse, which is the wrath of
God upon the whole world, hath the like conflict with the blessing: that is to
say, with the eternal grace and mercy of God in Christ. The curse therefore
fighteth against the blessing, and would condemn it and bring it altogether to
nought; but it cannot do so. For the blessing is divine and everlasting, and
therefore the curse must needs give place. For if the blessing in Christ could
be overcome, then should God himself be overcome. But this is impossible;
therefore Christ the power of God, righteousness, blessing, grace and life,
overcometh and destroyeth these monsters, sin, death and the curse, without war
or weapons, in his own body and in himself, as Paul delighteth to speak:
‘Spoiling’, saith he, ‘the principalities and powers, and triumphing over them
in himself’ (Colossians 2:15). So that they cannot any more hurt those that do
believe.
And
this circumstance, ‘in himself’, maketh that combat much more wonderful and
glorious. For it sheweth that it was necessary that these inestimable things
should be accomplished in that one only person (to wit, that the curse, sin and
death should be destroyed, and the blessing, righteousness and life should
succeed in their place), and that so the whole creature through this one person
should be renewed. Therefore if thou look upon this person [Christ,] thou shalt
see sin, death, the wrath of God, hell, the devil and all evils vanquished and
mortified [in him]. Forasmuch then as Christ reigneth by his grace in the
hearts of the faithful, there is no sin, no death, no curse: but where Christ
is not known, there all these things do still remain. Therefore all they which
believe not, do lack this inestimable benefit and victory. ‘For this (as St.
John saith) is our victory that overcometh the world, even our faith’ (1 John
5:4).
This
is the principal article of all Christian doctrine, which the sophisters have
altogether darkened: which also the fantastical spirits do darken anew at this
day. And here ye see how necessary a thing it is to believe and to confess the
article of the divinity of Christ: which when Arius denied, he must needs also
deny the article of our redemption. For to overcome the sin of the world,
death, the curse, and the wrath of God in himself, is not the work of any
creature, but of the divine power. Therefore he which in himself should
overcome these, must needs be truly and naturally God. For against this mighty
power of sin, death and the curse (which of itself reigneth throughout the
world and in the whole creature), it was necessary to set a more high and
mighty power. But besides the [sovereign and] divine power, no such power can
be found. Wherefore, to abolish sin, to destroy death, to take away the curse
in himself, and to give righteousness, to bring life to light, and to give the
blessing (that is, to reduce those things to nothing and to create these), are
the works of the divine power only and alone. Now because the Scripture doth
attribute all these to Christ, therefore he in himself is life, righteousness
and blessing, which is, naturally and substantially God. Wherefore they that
deny the divinity of Christ, do lose all Christianity and become altogether
Gentiles and Turks. We must learn therefore diligently the article of
justification (as I often admonish you). For all the other articles of our
faith are comprehended in it: and if that remain sound, then are all the rest
sound. Wherefore, when we teach that men are justified by Christ, that Christ
is the conqueror of sin, death and the everlasting curse, we witness
therewithal that he is by nature God.
Hereby
we may plainly see how horrible the wickedness and blindness of the Papists
was, which taught that these cruel and mighty tyrants (sin, death and the
curse) which swallow up all mankind, must be vanquished, not by the
righteousness of the law of God (which although it be just, good and holy, can
do nothing but bring men under the curse), but by the righteous ness of man’s
own works, as by fasting, pilgrimages, rosaries, vows, etc. But, I pray you,
was there ever any found, that being furnished with this armor, overcame sin,
death, etc.? Paul in Ephesians
And
herein the Papists under the name of Christ, have shewed themselves to be
sevenfold more wicked idolaters than ever were the Gentiles. For it happeneth
to them as it doth to the sow, which after she is washed, walloweth herself
again in the mire. And as Christ saith: After they are fallen away from faith,
an evil spirit entereth again into the house out of the which he was driven,
and taketh unto him seven spirits worse than himself, and there dwelleth: and
then the latter end of that man is worse than the beginning (Luke
Let
us therefore receive this most sweet doctrine and full of comfort, with
thanksgiving and with an assured faith, which teacheth that Christ being made a
curse for us (that is, a sinner subject to the wrath of God), did put upon him
our person, and laid our sins upon his own shoulders, saying: I have committed
the sins which all men have committed. Therefore he was made a curse indeed
according to the law, not for himself, but (as Paul saith) for us. For unless
he had taken upon himself my sins and thine, and the sins of the whole world,
the law had had no right over him, which condemneth none but sinners only, and
holdeth them under the curse.
Wherefore
he could neither have been made a curse nor die, since the only cause of the
curse and of death is sin, from the which he was free. But because he had taken
upon him our sins, not by constraint, but of his own good will, it behoved him
to bear the punishment and wrath of God: not for his own person (which was just
and invincible, and therefore could be found in no wise guilty), but for our
person.
So
making a happy change with us, he took upon him our sinful person, and gave
unto us his innocent and victorious person: wherewith we being now clothed, are
freed from the curse of the law. For Christ was willingly made a curse for us,
saying: As touching mine own person, both as human and divine, I am blessed and
need nothing; but I will empty myself and will put upon me your person, that is
to say, your human nature, and I will walk in the same among you, and will
suffer death to deliver you from death. Now he thus bearing the sin of the
whole world in our person, was taken, suffered, was crucified and put to death,
and became a curse for us. But because he was a person divine and everlasting,
it was impossible that death should hold him. Wherefore he rose again the third
day from death, and now liveth for ever; and there is neither sin nor death in
him any more, but mere righteousness, life and everlasting blessedness.
This
image we must continually behold, and apprehend the same with a steadfast
faith, He that doth so, hath this innocency and victory of Christ, although he
be never so great a sinner. But it cannot be apprehended by a will of love, but
by reason enlightened with faith. By faith only therefore we are made
righteous, for faith alone layeth hold upon this victory of Christ. Look then
how much thou believest this, so much dost thou enjoy it. If thou believe sin,
death and the curse to be abolished, they are abolished. For Christ hath
overcome and taken away these in himself, and will have us to believe that like
as in his own person there is now no sin nor death even so there is none in
ours, seeing he hath performed and accomplished all things for us.
Wherefore
if sin vex thee and death terrify thee, think that it is (as it is indeed) but
a spectre and a false illusion of the devil. For in very deed there is now no
sin, no curse, no death, no devil [to hurt us any more], for Christ hath
vanquished and abolished all these things. Therefore the victory of Christ is
most certain, and there is no defect in the thing itself (since it is most
true), but in our incredulity: for to reason it is a hard matter to believe
these inestimable good things. Moreover, Satan with his fiery darts, and the
fantastical spirits with their wicked and false doctrine, go about to wrest
from us and utterly to deface this doctrine. And specially for this article
which we so diligently teach, we sustain the hatred and cruel persecution of
Satan and of the world. For Satan feeleth the power and fruit of this article.
And
that there is no more sin, death, or malediction, since Christ now reigneth, we
daily confess also in the Apostles’ Creed, when we say: ‘I believe an holy
Church.’ Which indeed is nothing else but as if we should say: I believe that
there is no sin and no death in the Church. For they which do believe in
Christ, are no sinners, are not guilty of death, but are holy and righteous,
lords over sin and death, and living for ever. But faith only seeth this, for
we say: ‘I believe an holy Church.’ But if thou take counsel of reason and
thine own eyes, thou wilt judge clean contrary. For thou seest many things in
the Godly which offend thee. Thou seest them sometime to fall into sin, and to
be weak in faith, to be subject unto wrath, envy, and other such evil
affections – Therefore the Church is not holy! I deny the consequence. If I
look upon mine own person, or the person of my brother, it shall never be holy.
But if I behold Christ, who hath sanctified and cleansed his Church, then is it
altogether holy; for he hath taken away the sins of the whole world.
Therefore,
where sins are seen and felt, there are they indeed no sins. For according to
Paul’s divinity, there is no sin, no death, no malediction any more in the
world, but in Christ, who is the Lamb of God that hath taken away the sins of
the world: who was made a curse that he might deliver us from the curse.
Contrariwise, according to philosophy and reason, sin, death and the curse are
nowhere else but in the world, in the flesh, or in sinners. For a sophistical
divine can speak no otherwise of sin, than doth the heathen philosopher. Like
as the color, saith he, cleaveth in the wall, even so doth sin in the world, in
the flesh, or in the conscience: therefore it is to be purged by contrary
operations, to wit, by charity. But the true divinity teacheth that there is no
sin in the world any more: for Christ, upon whom the Father hath cast the sins
of the whole world (Isaiah 53:6), hath vanquished and killed the same in his
own body. He once dying for sin and raised up again, dieth no more. Therefore
wheresoever is [a true] faith in Christ, there sin is abolished, dead and
buried. But where no faith in Christ is, there sin doth still remain. And
albeit the remnants of sin be as yet in the saints because they believe not
perfectly, yet are they dead in that they are not imputed unto them because of
their faith in Christ.
This
is therefore a strong and a mighty argument which Paul here prosecuteth against
the righteousness of works. It is not the law nor works that do deliver us from
the everlasting curse, but Christ alone. See therefore, good Christian reader,
I beseech thee, that thou distinguish Christ from the law, and diligently mark
how Paul speaketh and what he saith. All (saith he) which do not fulfill the
law, are necessarily under the curse. But no man fulfilleth the law; therefore
all men are under the curse.
He
addeth moreover another proposition: Christ hath redeemed us from the curse of
the law, being made a curse for us. Therefore it followeth that the law and
works do not redeem us from the curse, but bring us rather under the curse.
Charity therefore (which, as the schoolmen say, giveth form unto faith) hath
not only not redeemed us from the curse, but rather it wrappeth us more and
more in the curse. Now as Christ is something other than the law and the works
of the law, so also the redemption of Christ is far other than my merit by the
works of the law, seeing it was necessary that Christ himself should redeem us
from the curse of the law. They remain therefore under the curse, as many as do
not lay hold on Christ by faith. Neither are the sophisters so senseless as to
say that Christ is our work or charity. For Christ is something far other than
a work that we do. No Papist, how mad soever he be, will dare to say that the
alms which he himself giveth to the needy, or the obedience which the monk
performeth, is Christ. For Christ is God and man, conceived by the Holy Ghost,
born of the Virgin Mary, etc.; of whom Paul saith, that he was made a curse for
us that he might redeem us from the curse of the law. Therefore law, works, charity,
vows, etc. do not redeem, but rather wrap us in the curse and make it more
heavy. Therefore the more we have wrought the less are we able truly to know
and apprehend Christ.
Now
Christ is apprehended, not by the law, not by works, but by reason or
understanding lightened with faith. And this apprehending of Christ by faith is
truly the speculative life (whereof the sophisters speak much, but in vain; for
they know not what they say). And that speculation whereby Christ is
apprehended, is not that foolish imagination of the sophisters and monks in
wonders above themselves, but it is a spiritual, faithful and divine beholding
of the Serpent set upon the pole: that is, of Christ hanging on the cross for
my sins, thy sins, and the sins of the whole world. Therefore it is manifest
that faith alone justifieth. But when we are justified by faith, we go forth
into the active life. After this manner the sophisters might have rightly
distinguished the contemplative and the active life, if they had called the one
the Gospel and the other the law: that is to say, if they had taught that the
speculative life ought to be included in and guided by the Word of God, and
that nothing ought to be regarded in that life, but the word of the Gospel;
whereas the active life ought to be sought from the law, wherein a man
apprehendeth not Crist, but exerciseth himself in works of charity towards his
neighbor.
This
text then is plain, that all men, yea the apostles, prophets and patriarchs had
remained under the curse, if Christ had not set himself against sin, death, the
curse of the law, the wrath and judgement of God and overcome them in his own
body: for no power of flesh and blood could overcome these huge and hideous
monsters. But now, Christ is not the law, or the work of the law, or an
elicited act, but a divine and human person, which took upon him sin, the
condemnation of the law and death, not for himself, but for us; therefore all
the weight and force hereof consisteth in this word, ‘for us.’
We
must not then imagine Christ to be innocent, and as a private person (as do the
schoolmen, and almost all the Fathers have done) who is holy and righteous for
himself only. True it is indeed that Christ is a person most pure and
unspotted: but thou must not stay there; for thou hast not yet Christ, although
thou know him to be God and man: but then thou hast him indeed, when thou
believest that this most pure and innocent person is freely given unto thee of
the Father to be thy High priest and Savior, yea rather thy servant, that he
putting off his innocency and holiness, and taking thy sinful person upon him,
might bear thy sin, thy death, thy curse, and might be made a sacrifice and a
curse for thee, that by this means he might deliver thee from the curse of the
law.
Ye
see then with what an apostolic spirit Paul handleth this most weighty argument
of the blessing and of the curse, whilst he not only maketh Christ subject to
the curse, but saith also that he is made a curse. So in Corinthians
Paul
therefore handleth this place with a true apostolical spirit. There is neither
sophister, nor lawyer, nor Jew, nor Anabaptist, nor any other that speaketh as
he doth. For who durst allege this place out of Moses: ‘Accursed is every one
that hangeth on a tree,’ and apply it unto Christ?
Like
as Paul then applied this sentence to Christ, even so may we apply unto Christ,
not only that whole twenty-seventh chapter of Deuteronomy, but also may gather
all the curses, of Moses’ law together, and expound the same of Christ. For as
Christ is innocent in this general law, touching his own person; so is he also
in all the rest. And as he is guilty in this general law, in that he is made a curse
for us, and is hanged upon the cross as a wicked man, a blasphemer, a murderer
and a traitor; even so is he also guilty in all others. For all the curses of
the law are heaped together and laid upon him, and therefore he did bear and
suffer them in his own body for us. He was therefore not only accursed, but
also was made a curse for us.
This
is to interpret the Scriptures truly and like an Apostle. For a man is not able
to speak after this manner without the Holy Ghost; that is to say, to comprehend
the whole law in this one saying: ‘Christ is made a curse for us,’ and lay the
same altogether upon Christ; and contrariwise to comprehend all the promises of
the Scriptures, and say that they are all at once fulfilled in Christ.
Wherefore this is indeed an apostolic and invincible argument, not taken out of
one place of the law, but out of the whole law: which Paul also useth as a sure
ground.
Here
we may see with what diligence Paul read the Holy Scriptures, and how exactly he
weighed every word of this place: ‘In thy seed shall all the nations of the
earth be blessed’ (Genesis 22:16). First, out of this word ‘blessing’ he
gathereth this argument: If blessing shall be given unto all nations, then are
all nations under the curse, yea the Jews also, who have the law of Moses. And
he allegeth a testimony of the Scripture, whereby he proveth that all the Jews
which are under the law, are under the curse: ‘Cursed is every one that abideth
not in all the things that are written in this book.’
Moreover,
he diligently weigheth this clause: ‘all nations.’ Out of the which he
gathereth thus: that the blessing belongeth not only to the Jews, but also to
all the nations of the whole world. Seeing then it belongeth to all nations, it
is impossible that it should be obtained through the law of Moses, forasmuch as
there was no nation that had the law, but only the Jews. And although they had
the law, yet were they so far off from obtaining the blessing through it, that
the more they endeavored to accomplish it, the more they were subject to the
curse of the law.
Wherefore
there must needs be another righteousness, which must be far more excellent
than the righteousness of the law, through the which, not only the Jews, but
also all nations throughout the whole world, must obtain the blessing.
Finally,
these words: ‘In thy seed,’ he expoundeth after this manner: that a certain man
should issue out of the seed of Abraham, that is to say, Christ, through whom
the blessing should come afterwards upon all nations.
Seeing
therefore it was Christ that should bless all nations, it was he also that
should take away the curse from them. But he could not take it away by the law,
for by the law it is more and more increased. What did he then?
He
joined himself to the company of the accursed, taking unto him their flesh and
their blood, and so set himself for a mediator between God and men, saying:
Although I be flesh and blood, and now dwell among the accursed, yet
notwithstanding I am that blessed one, through whom all men must be blessed. So
in one person he joineth God and man together, and being united unto us which
were accursed, he was made a curse for us, and hid his blessing in our sin, in
our death, and in our curse, which condemned him and put him to death. But
because he was the Son of God, he could not be holden of them, but overcame
them, [led them captive] and triumphed over them; and whatsoever did hang upon
the flesh, which for our sake he took upon him, he carried it with him. Wherefore
all they that cleave unto this flesh, are blessed and delivered from the curse,
that is, from sin and everlasting death.
They
that understand not this benefit of Christ (whereof the Gospel especially
entreateth) and know not another righteousness besides the righteousness of the
law, when they hear that the works of the law are not necessary to salvation,
but that men do obtain the same by only hearing and believing that Christ the
Son of God hath taken upon him our flesh and joined himself to the accursed, to
the end that all nations might be blessed, they (I say) are offended; for of
all this they understand nothing, or else they understand it carnally. For
their minds are occupied with other cogitations and fantastical imaginations:
therefore these things seem unto them strange matters. Yea even unto us which
have received the first fruits of the Spirit, it is impossible to understand
these things perfectly; for they mightily fight against man’s reason.
To
conclude, all evils should have overwhelmed us, as they shall overwhelm the
wicked for ever: but Christ being made for us a transgressor of all laws,
guilty of all our maledictions, our sins, and all our evils, cometh between as
a mediator. Embracing us miserable and lost sinners, he took upon him and bore
all our evils, which should have oppressed and tormented us for ever; and these
cast him down for a little while, and ran over his head like water, as the
prophet in the person of Christ complaineth when he saith: ‘Thy indignation
sore oppresseth me, and thou hast vexed me with all thy storms’ (Psalm 88:7).
Again:’Thine indignations have gone over me, and thy terrors havetroubled me.
(ibid. 16). By this means, we being delivered from these everlasting terrors
and anguish through Christ, shall enjoy an everlasting and inestimable peace
and felicity, so that we believe this.
These
are the reverend mysteries of the Scripture and a true cabbala, which Moses
also somewhat darkly in some places did foreshew: which also the Prophets and
Apostles did know, and did deliver to their posterity. For this knowledge of
the things to come, the saints of the Old Testament rejoiced more than we do
now, when they are revealed and exhibited unto us.
Indeed
we do acknowledge that this knowledge of Christ and of the righteousness of
faith is an inestimable treasure; but we conceive not thereby such a full joy
of spirit as the prophets and Apostles did. Hereof it cometh that they, and
especially Paul, so plentifully set forth and so diligently taught the article
of justification. For this is the proper office of an Apostle, to set forth the
glory and benefit of Christ, and thereby to raise up and comfort troubled and
afflicted consciences.
That the blessng of Abraham might come upon the gentiles through Christ Jesus
Paul hath always this place before
his eyes: ‘In thy seed,’ etc. For the blessing promised unto Abraham could not
come upon the Gentiles, but only by Christ the seed of Abraham; and that by
this means, that it behoved him to be made a curse, that this promise made unto
Abraham: ‘In thy seed shall all nations be blessed,’ might so be fulfilled.
Therefore by no other means could this be done that here is promised, but that
Jesus Christ must needs become a curse, and join himself to those that were
accursed, that so he might take away the curse from them, and through his
blessing might bring unto them righteousness and life. And here mark (as I have
also forewarned you) that this word ‘blessing’ is not in vain, as the Jews
dream, who expound it to be but a salutation by word of mouth or by writing.
But Paul entreateth here of sin and righteousness, of death and life before
God. He speaketh therefore of inestimable and incomprehensible things, when he
saith: ‘that the blessing of Abraham might come upon the Gentiles, through
Jesus Christ.’
Ye
see moreover what merits we bring, and by what means we obtain this blessing.
This is the merit of congruence and worthiness, these are the works
preparative, whereby we obtain this righteousness, that Christ Jesus was made a
curse for us. For we are ignorant of God, enemies of God, dead in sins, and
accursed: and what is our desert then? What can he deserve that is accursed,
ignorant of God, dead in sins, and subject to the wrath and judgment of God?
When the Pope excommunicated a man, whatsoever he did was accounted accursed.
How much more then must he that is accursed before God (as we all are before we
know Christ) do nothing else but accursed things! Wherefore there is no other
way to avoid the curse, but to believe, and with assured confidence to say:
Thou Christ art my sin and my curse, or rather: I am thy sin, thy curse, thy
death, thy wrath of God, thy hell; and contrariwise, thou art my righteousness,
my blessing, my life, my grace of God and my heaven. For the text saith
plainly: ‘Christ is made a curse for us.’ Therefore we are the cause that he
was made a curse: nay rather we are his curse.
This
is an excellent place, and full of spiritual consolation, and albeit it satisfy
not the blind and hard-hearted Jews, yet it satisfieth us that are baptized and
have received this doctrine, and concludeth most mightily, that we are blessed
through the curse, the sin, and the death of Christ, that is to say, we are
justified and quickened unto life. So long as sin, death and the curse do abide
in us, sin terrifieth, death killeth, and the curse condemneth us. But when
these are translated and laid upon Christ’s back, then are all these evils made
his own, and his benefits are made ours. Let us therefore learn in all
temptations to translate sin, death, the curse and all evils which oppress us,
from ourselves unto Christ; and again, from him unto ourselves, righteousness,
mercy, life and blessing. For verily he beareth all our evils, seeing God the
Father hath cast the iniquities of us all, as Isaiah (Isaiah 53:6) saith, upon
him. And he hath taken them upon him willingly; for he was not guilty, but this
he did, that he might fulfill the will of his Father, by the which we are
sanctified for ever.
This
is that infinite and unmeasurable mercy of God, which Paul would gladly amplify
with all eloquence and plenty of words, but the slender capacity of man’s heart
cannot comprehend, much less utter that unsearchable depth and burning zeal of
God’s love towards us, and verily the inestimable greatness of God’s mercy not
only engendereth in us an hardness to believe, but also incredulity itself. For
I do not only hear that the Almighty God, the creator and maker of all things,
is good and merciful, but also that the same high sovereign Majesty was so
careful for me a lost sinner, a child of wrath and of everlasting death, that
he spared not his own dear Son, but delivered him to a most shameful death,
that he hanging between two thieves, might be made a curse and sin for me a
cursed sinner, that I might be made blessed, that is to say, righteous, and a
child and heir of God. Who can sufficiently praise and magnify this [exceeding
great] goodness of God? Not all the angels in heaven.
Therefore
the doctrine of the Gospel speaketh of far other matters than any book of
policy or philosophy, yea or the book of Moses himself; to wit, of the
unspeakable and most divine gifts of God, which far pass the capacity and
understanding both of men and angels.
That we might receive the promise of the spirit through faith
This is a phrase of the Hebrew: ‘The
promise of the Spirit:’ that is to say, the Spirit promised. Now the Spirit is
freedom from the law, sin, death, the curse, hell, and from the wrath and
judgment of God. Here is no merit or worthiness of ours, but a free promise and
gift given through the seed of Abraham, that we may be free from all evils, and
obtain all good things.
And
this liberty and gift of the Spirit, we receive not by any other merits than by
faith alone. For that only taketh hold of the promise, as Paul plainly saith in
this place: ‘That we might receive the promise of the Spirit, not by works, but
by faith.’
This
is indeed a sweet and true apostolic doctrine, which sheweth that those things
are fulfilled for us, and now given to us, which many prophets and kings
desired to see and hear (Luke 10:24). And such like places as this one is, were
gathered together out of divers sayings of the prophets, which foresaw long
before in the Spirit, that all things should be changed, repaired, and governed
by this man Christ. The Jews therefore, although they had the law of God,
notwithstanding besides that law, looked for Christ. None of the prophets or
governors of the people of God, did make any new law, but Eli, Samuel, David,
and all the other prophets did abide under the law of Moses; they did not
appoint any new decalogue, or a new kingdom and priesthood; for that new change
of the kingdom, the priesthood, the law and the worship, was referred and kept
to him only, of whom Moses had prophesied long before: ‘The Lord thy God shall
raise up a prophet unto thee of thine own nation and from among thy brethren:
him shall thou hear.’ As if he should say: Thou shalt hear him only, and none
besides him.
This
the fathers well understood, for none could teach greater and higher points
than Moses himself, who made excellent laws of high and great matters, as are
the Ten Commandments, especially the first commandment: ‘I am the Lord thy God:
thou shalt have none others Gods but me,’ ‘Thou shalt love the Lord thy God
with all thy heart,’ etc. This law concerning the love of God, comprehendeth
the very angels also. Therefore it is the headspring of all divine wisdom. And
yet was it necessary notwithstanding, that another teacher should come, that is
to say, Christ, which should bring and teach another thing far passing these
excellent laws: to wit, grace and remission of sins. This text therefore is
full of power; for in this short sentence: ‘That we might receive the promise
of the Spirit by faith,’ Paul poureth out at once whatsoever he was able to
say. Therefore when he can go no further (for he could not utter any greater or
more excellent thing) he breaketh off, and here he stayeth.
Brethren, I speak according to man : though it be but a man’s covenant, when it is confirmed, yet no man doth abrogate it, or addeth anything thereto
After this principal and invincible
argument, Paul addeth another, grounded upon the similitude of a man’s
testament: which seemeth to be very weak, and such as the Apostle ought not to
use for the confirmation of a matter of so great importance. For in high and
weighty matters, we ought to confirm earthly things by divine things, and not
divine and heavenly things by earthly things. Hereof it cometh that Cicero saith
of Homer: He applieth the things of men to the Gods; but I had rather apply the
things of God to us. And indeed it is true, that these arguments of all others
are most weak, when we go about to prove and confirm heavenly matters with
earthly [and corruptible] things, as Scotus is wont to do. A man, saith he, is
able to love God above all things. For a good thing, the greater it is, the
more it is to be loved. And hereof he inferreth, that a man is able, ex puris
naturalibus, that is to say, even of his own pure natural strength, easily to
fulfill that highest commandment: ‘Thou shalt love the Lord thy God with all
thy heart,’ etc. For, saith he, a man is able to love the least good thing
above all things; yea, he setteth at nought his life (of all other things most
dear to him) for a little vile money: therefore he can much more do it for
God’s sake.
Ye
have oftentimes heard of me, that civil ordinances are of God; for God himself
hath ordained them and approveth them, as he doth the sun, the moon, and other
creatures. Therefore an argument taken of the ordinances or of the creatures of
God is good, so that we use the same rightly. So the prophets have very often
used similitudes and comparisons taken of creatures, calling Christ the sun,
the Church the moon, the preachers and teachers the stars. Also there are many
similitudes in the prophets, of trees, thorns, flowers, and fruits of the
earth. The New Testament likewise is full of such similitudes. Therefore, where
God’s ordinance is in the creature, there may an argument be well borrowed and
applied to divine [and heavenly] things.
So
Christ in Matthew 7:2 argueth from earthly things to heavenly things, when he
saith: ‘If ye then which are evil can gave to your children good gifts, how
much more shall your Father which is in heaven, give good things to them that
ask him?’ Likewise Paul: ‘We must obey men; therefore much more must we obey
God’ (Acts 5:29). Jeremy also in Jeremiah 35:16: ‘The Recabites obeyed their
father; how much more ought ye to have obeyed me?’ Now, these things are
appointed of God are are his ordinances, that fathers should give unto their
children, and that children should obey their parents; therefore such manner of
arguments are good, when they are grounded upon the ordinance of God. But if
they be taken from men’s corrupt affections they are bad and nothing worth.
Such is the argument of Scotus: I love the lesser good, therefore I love the
greater more. I deny the consequence. For my loving is not God’s ordinance, but
a devilish corruption. Indeed it should be so, that I, loving myself or another
creature, should much more love God the Creator; but it is not so. For the love
wherewith I love myself is corrupt and against God.
This
I say lest any man should cavil, that an argument taken of earthly things, and
applied to divine [and spiritual] matters, is nothing worth. I do not now
consider whether it be a rhetorical or a dialectical argument, but this only do
I say, that it is a strong enough argument when we argue from the things of man
to the things of God, provided that we ground the same upon the ordinance of
God, as we see in the present case. For the civil law, which is an ordinance of
God, saith, that it is not lawful to break or to change the testament of a man.
It is true that while the testator liveth it is not yet ratified, but when he
is dead it is not lawful to change it. But this is said, not de facto but de
jure, that is, touching what ought to be done and what is rightly done: for in
law it is held that a testament ought not to be changed; yea the laws do
command that the last will of a man be most religiously observed, for it is one
of the holiest things of men. Now therefore, upon this custom of man’s
testament, Paul argueth after this manner: How cometh it to pass that man is
obeyed and not God? Politic and civil ordinances, as concerning testaments and
other things, are religiously kept. There nothing is changed, nothing is added
or taken away.
Only
the testament of God suffereth change and addition: that is to say, his promise
concerning the spiritual blessing, that is; concerning heavenly and everlasting
things, which the whole world ought not only to receive with zeal and
thanksgiving, but also ought most religiously to reverence and honor. This
persuadeth vehemently: when we so argue from the examples and laws of men.
Therefore he saith: I speak after the manner of men; that is to say, I bring
unto you a similitude [taken of the custom and manner] of men. As if he should
say. The testaments and such other things of men are straitly executed, and
that which the law commandeth is observed and kept. For when a man maketh his
last will, bequeathing his lands and goods to his heirs, and thereupon dieth, this
last will is confirmed and made unchangeable by the death of the testator, so
that nothing may now be either added to it, or taken from it, according to all
law and equity. Now, if a man’s will be kept with so great fidelity, that
nothing is added to it or taken from it after his death; how much more ought
the last will of God to be faithfully kept, which he promised and gave unto
Abraham and his seed after him? For when Christ died, then was it confirmed in
him, and after his death the writing of his last testament was opened; that is
to say, the promised blessing of Abraham was preached among all nations
dispersed throughout the whole world. This was the last will [and testament] of
God, the great testator, confirmed by the death of Christ; therefore no man
ought to change it or add any thing to it, as they that teach the law and man’s
traditions do: for they say, unless thou be circumcised, keep the law, do many
works, and suffer many things, thou canst not be saved. This is not the last
will and testament of God. For he said not unto Abraham: If thou do this or
that thou shalt obtain the blessing, or: they that be circumcised and keep the
law shall obtain the same; but he saith: ‘In thy seed shall all the nations of
the earth be blessed.’ As if he should say: I of mere mercy do promise unto
thee, that Christ shall come of thy seed, who shall bring the blessing upon all
nations oppressed with sin and death; that is to say, which shall deliver the
nations from the everlasting curse, to wit, from sin and death, receiving this
promise by froth: ‘In thy seed,’ etc.
Wherefore,
even as the false apostles were in time past, so are all the Papists and
justiciaries at this day perverters and destroyers, not of man’s testament
(because they are forbidden by the law) but of God’s testament, whom they fear
nothing at all, although he be a consuming fire. For such is the nature of all
hypocrites, that they will observe man’s law exactly; but the laws of God they
do despise, and most wickedly transgress. But the time shall come when they
shall bear an horrible judgment, and shall feel what it is to contemn and
pervert the testament of God. This argument then, grounded upon the ordinance
of God, is strong enough.
Now to Abraham and his seed were the promises made. He saith not: and to the seeds, as speaking of many: but, and to thy seed, as of one, which is Christ
Here by a new name he calleth the
promises of God made unto Abraham, concerning Christ that should bring the
blessing upon all nations, a testament. And indeed the promise is nothing else
but a testament, not yet revealed but sealed up. Now a testament is not a law,
but a donation or free gift. For heirs look not for laws, exactions, or any
burdens to be laid upon them by the testament, but they look for the inheritance
confirmed thereby.
First
of all therefore he expoundeth the words. Afterwards he applieth the
similitude, and standeth upon this word ‘seed.’ There were no laws given unto
Abraham, saith he, but a testament was made and delivered unto him; that is to
say, the promises were pronounced unto him as touching the spiritual blessing:
therefore somewhat was promised and given unto him. If then the testament of
man be kept, why should not rather the testament of God be kept, whereof the
testament of man is but a sign? Again, if we will keep the signs, why do we not
rather keep the things which they signify?
Now
the promises are made unto him, not in all the Jews or in many seeds, but in
one seed, which is Christ. The Jews will not receive this interpretation of
Paul, who not without reason repeateth this word ‘seed,’ and expoundeth this
seed to be Christ; and this he doth with a truly apostolic spirit. Let the Jews
deny it as much as they will: we notwithstanding have arguments strong enough,
which Paul hath before rehearsed, which also confirm this thing, and they
cannot deny them.
Hitherto,
as touching the similitude of God’s ordinance, that is to say, of man’s
testament. Now he expoundeth and applieth the same.
And this I say, that the law which was 430 years after, cannot disannul the covenant that was confirmed before of God in respect of Christ, that it should make the promise of none effect.
Here the Jews might object, that God
was not content only to give promises to Abraham, but also after 430 years he
made the law. God therefore mistrusting his own promises, as insufficient to
justify, added thereto a better thing: that is to say, the law, to the end that
when the same, as a better successor, was come, not the idle, but the doers of
the law might be made righteous thereby. The law therefore which followed the
promise, did abrogate the promise. Such evasions and starting-holes the Jews
seek out.
To
this cavillation Paul answereth very well and to the purpose, and strongly
confuteth the same. The law, saith he, was given 430 years after this promise
was made: ‘In thy seed’ etc., and it could not make the promise void and
unprofitable. For the promise is the testament of God, confirmed by God himself
in respect of Christ so many years before the law. Now, that which God once
hath promised and confirmed, he calleth not back again, but it remaineth
ratified with him for ever.
Why
then was the law added? Indeed it was delivered so many ages after, to the
posterity of Abraham, not to the end he might through it obtain the blessing
(for it is the office of the law to bring men under the curse, and not to
bless); but that there might be in the world a certain people which might have
the Word and testimony of Christ, out of the which Christ also, according to
the flesh, might be born; and that men being kept and shut up under the law,
might sigh and groan for their deliverance promised through the seed of
Abraham, which is Christ, which only could and should bless, that is to say, deliver
all nations from sin and [everlasting] death. Moreover the ceremonies commanded
in the law, did foreshadow Christ. Wherefore the promises were not abolished
either by the law, or by the ceremonies of the law; but rather by the same, as
by certain seals, it was for a time confirmed, until the letters themselves (to
wit, the promise) might be opened, and by the preaching of the Gospel might be
spread abroad among all nations.
But
let us suffer the law and the promise to encounter together, and then shall we
see which of them is the stronger: that is to say, whether the promise be able
to abolish the law, or the law the promise. If the law abolish the promise,
then it followeth, that we by our works make God a liar, and his promise of
none effect. For if the law do justify us and deliver us from sin and death,
and consequently our works and our own strength accomplishing the law, then the
promise made unto Abraham is utterly void and unprofitable, and so consequently
God is a liar and a dissembler. For when he which promiseth, will not perform
his promise, but maketh it of none effect, what doth he else but show himself
to be a liar and a dissembler? But it is impossible that the law should make
God a liar, or that our works should make his promise void, nay rather it must
needs be firm and stable for ever (for God promiseth not in vain), although we
were able to keep and fulfill the law. And let us admit that all men were as
holy as angels, so that they should not need the promise (which notwithstanding
is impossible): yet must we think that the same promise abideth most sure and
certain, or else God should be found a liar, which either hath promised in
vain, or else will not or cannot perform his promises. Therefore like as the
promise was before the law, so is it far more excellent than the law.
And
God did excellently well in that he gave the promise so long before the law.
Which he did of purpose and to this end, that it should not be said, that
righteousness was given through the law, and not through the promise.
For
if he would that we should have been justified by the law, then would he have
given the law 430 years before the promise, or else together with the promise.
But now, at the first he speaketh not a word as concerning the law, but at length
after 430 years he giveth the law. In the meanwhile, all that time he speaketh
only of his promises. Therefore the blessing and free gift of righteousness
came before the law through the promise: the promise therefore is far more
excellent than the law. And so the law doth not abolish the promise; but faith
in the promise (whereby the believers even before Christ’s time were saved)
which is now published by the Gospel throughout the whole world, destroyeth the
law, so that it cannot increase sin any more, terrify sinners, or bring them
into desperation, laying hold upon the promise through faith.
And
in this also lieth a certain vehemency, or rather irony, that he expressly
setteth down the number of 430 years. As if he would say: If ye be versed in arithmetic,
reckon on your fingers how long it was between the promise given, and the law.
It is plain that Abraham received the promise a long time before the law. For
the law was given to the people of Israel years after. And this is an
invincible argument gathered and grounded upon a certain time. And he speaketh
not here of the law in general, but only of the written law. As if he would
say: God could not then have regard to the ceremonies and works of the law, and
give righteousness to the observers thereof. For as yet the law was not given,
which commandeth ceremonies, requireth works, and promiseth life to those that
observe them, saying: ‘The man that shall do these things, shall live in them.’
And although it promise such things, yet it followeth not therefore that we
obtain these promises; for it saith plainly: ‘The man that shall do these
things,’ etc. Now it is certain that no man can do them. Moreover, Paul saith
that the law cannot abolish the promise; therefore that promise made unto
Abraham 430 years before the law, remaineth firm and constant. And that the
matter may be better understood, I will declare the same by a similitude. If a
rich man, not constrained, but of his own good will, should adopt one to be his
son, whom he knoweth not, and to whom he oweth nothing, and should appoint him
to be the heir of all his lands and goods; and certain years after that he hath
bestowed this benefit upon him, he should lay upon him a law to do this or
that: he cannot now say that he hath deserved this benefit by his own works,
seeing that many years before, he asking nothing, had received the same freely
and of mere favor; so, God could not respect our works and deserts going before
righteousness: for the promise and the gift of the Holy Ghost was 430 years
before the law.
Hereby
it appeareth that Abraham obtained not righteousness before God through the
law. For there was yet no law. If there were yet no law, then was there neither
work nor merit. What then? Nothing else but the mere promise of God. This promise
Abraham believed, and it was counted to him for righteousness. By the selfsame
means then that the father obtained this promise, the children do also obtain
it. So say we also at this day: Our sins were purged by the death of Christ
above a thousand and five hundred years ago, when there were yet no religious
orders, no canon or rule of penance, no merits of congruence and worthiness. We
cannot now therefore begin to abolish the same by our own works and merits.
Thus
Paul gathereth arguments of similitudes, of a certain time, and of persons, so
sure and strong on every side, that no man in his fight mind can deny them. Let
us therefore arm and fortify our consciences with such arguments; for it
helpeth us exceedingly to have them always ready in temptations. For they lead
us from the law and works, to the promise and to faith; from wrath to grace;
from sin to righteousness; and from death to life.
Therefore
these two things (as I do often repeat): to wit, the law, and the promise, must
be diligently distinguished. For in time, in place, and in person, and
generally in all other circumstances, they are separate as far asunder as
heaven and earth, the beginning of the world and the latter end.
Indeed
they are near neighbors, for they are joined together in one man or in one
soul: but in the inward affection and as touching their office, they ought to
be separate far asunder: so that the law may have dominion over the flesh, and
the promise may sweetly [and comfortably] reign in the conscience. When thou
hast thus appointed unto them both their own proper place, then thou walkest
safely between them both in the heaven of the promise and in the earth of the
law. In the spirit thou walkest in the paradise of grace and peace: in the
flesh thou walkest in the earth of works and of the cross. And now the troubles
which the flesh is compelled to bear shall not be hard unto thee, because of
the sweetness of the promise, which wondrously comforteth and rejoiceth the
heart. But now, if thou confound and mingle these two together and place the
law in the conscience, and the promise of liberty in the flesh, then thou
makest a confusion (such as was in popery); so that thou shalt not know what
the law, what the promise, what sin, or what righteousness is.
Wherefore
if thou wilt rightly divide the word of truth, thou must put a great difference
between the promise and the law, as touching the inward affections and whole
practice of life. It is not for nought that Paul prosecuteth this argument so
diligently. For he foresaw in spirit that this mischief should creep into the
Church, that the Word of God should be confounded: that is to say, that the
promise should be mingled with the law, and so the promise should be utterly
lost. For when the promise is mingled with the law, it is made nothing else but
the law. Therefore accustom thyself to separate the promise and the law
asunder, even in respect of time, that when the law cometh and accuseth thy
conscience, thou mayst say: Lady law, thou comest not in season, for thou
comest too soon; tarry yet until 430 years be expired; and when they are past,
then come and spare not. But if thou come then, yet shalt thou come too late.
For
then hath the promise prevented thee 430 years: to the which I assent, and
sweetly repose myself in the same. Therefore I have nothing to do with thee: I
hear thee not. For now I live with the believing Abraham, or rather now I live
after Christ hath been revealed, who is my righteousness, who also hath
abolished thee, O law. And thus let Christ be always before thine eyes, as a
certain summary of all arguments for the defense of faith, against the
righteousness of the flesh, against the law, and against all works and merits
whatsoever.
Hitherto
I have rehearsed almost all, but specially the principal arguments which the
apostle Paul handleth in this Epistle, for the confirmation of this doctrine of
justification. Among which, the argument as touching the promise made unto
Abraham and to the other fathers, is the weightiest and of great efficacy:
which Paul doth chiefly prosecute both here and in the Epistle to the Romans,
the words whereof he diligently weigheth, and moreover intreateth both of the
times and persons. Also he standeth upon this word ‘seed,’ applying the same
unto Christ. Finally, he declareth by the contrary, what the law worketh:
namely, that it holdeth men under the curse. And thus he fortifieth the article
of Christian righteousness with strong and mighty arguments. On the other side,
he overthroweth the arguments of the false apostles, which they used in defense
of the righteousness of the law, and turneth them upon their own heads: that is
to say, whereas they contended that righteousness and life is obtained by the
law, Paul sheweth that it worketh malediction and death. Ye contend saith he,
that the law is necessary to salvation. Have ye not read that it saith: ‘He
that shall do these things shall live in them?’ Now, who is he that performeth
and accomplisheth them? No man living. Therefore, ‘as many as are of the works
of the law are under the curse’ (Galatians 3:10).
And
again in another place: ‘The sting of death is sin, and the strength of sin is
the law’ (1 Corinthians 15:56). Now followeth the conclusion of these
arguments.
For if the inhertance be of the law, it is no more by the promise, etc.
So he saith in the fourth to the
Romans: ‘For if they which be of the law be heirs, then is faith made void, and
the promise of none effect.’ And it cannot otherwise be: for this distinction
is plain, that the law is a thing far differing from the promise. Yea, natural
reason, although it be never so blind, is compelled to confess that it is one
thing to promise and another thing to require: one thing to give, and another
thing to take. The law requireth and exacteth of us our works: the promise of
the Seed doth offer unto us the spiritual and everlasting benefits of God, and
that freely for Christ’s sake. Therefore we obtain the inheritance or blessing
through the promise and not through the law. For the promise saith: ‘In thy seed
shall all nations of the earth be blessed.’ Therefore he that hath the law,
hath not enough, because he hath not yet the blessing, without the which he is
compelled to abide under the curse. The law therefore cannot justify, because
the blessing is not joined unto it. Moreover, if the inheritance were of the
law, then should God be found a liar, and the promise should be in vain. Again,
if the law could obtain the blessing, why did God make this promise, ‘In thy
seed,’ etc.? Why did he not rather say: Do this and thou shalt receive the
blessing? Or else: By keeping of the law, thou mayest deserve everlasting life?
This argument is grounded upon contraries: The inheritance is given by the
promise; therefore not by the law.
But God gave it unto Abraham by promise
It cannot be denied but that God,
before the law was, gave unto Abraham the inheritance or blessing by the
promise: that is to say, remission of sins, righteousness, salvation and
everlasting life, that we should be sons and heirs of God, and fellow heirs
with Christ. For it is plainly said in Genesis: ‘In thy seed shall all nations
be blessed.’ There the blessing is given freely without respect of the law or
works. For God gave the inheritance before Moses was born, or before any man
had yet once thought of the law. Why vaunt ye then, that righteousness cometh
by the law, seeing that righteousness, life and salvation was given to your
father Abraham without the law, yea before there was any law? He that is not
moved with these things is blind and obstinate. But this argument of the
promise I have before handled more largely, and therefore I will but touch it
by the way.
Hitherto
we have heard the principal part of this Epistle. Now the Apostle goeth about to
show the use and office of the law, adding certain similitudes of the
schoolmaster and of the little heir; also the allegory of the two sons of
Abraham, Isaac and Ishmael, etc.; and last of all he setteth forth certain
precepts concerning manners. In this later part of the Epistle, Paul speaketh
rhetorically more than he teacheth.
Wherefore then serveth the law?
When we teach that a man is
justified without the law and works, then doth this question necessarily
follow: If the law do not justify, why then was it given? Also: why doth God
charge us and burden us with the law, if it do not quicken and give life? What
need is there that we should be so hardly exercised and vexed with it, if they
which work but one hour, are made equal with us that have borne the heat and
burden of the day? Whenas that grace is once published unto us which the Gospel
setteth out, by and by ariseth this great murmuring; without the which the
Gospel cannot be preached. The Jews had this opinion, that if they kept the
law, they should be justified thereby. Therefore when they heard the Gospel
preached concerning Christ, who came into the world to save, not the righteous,
but sinners, and that these should go before them into the kingdom of God, they
were wonderfully offended, complaining that they had borne the heavy yoke of
the law so many years with great labor and toil, and that they were miserably
vexed and oppresed with the tyranny of the law, without any profit, yea rather
to their great hurt; whereas the Gentiles who were idolaters obtained grace
without any labor or travail. So do our Papists murmur at this day, saying:
What hath it profited us that we have lived in a cloister twenty, thirty, or
forty years; that we have vowed chastity, poverty, obedience; that we have said
so many canonical hours, and so many masses; that we have so punished our
bodies with fasting, prayers, chastisements etc., if a husband, a wife, a
prince, a governor, a master, a scholar, if an hireling or a drudge bearing
sacks, if a wench sweeping the house shall not only be made equal with us, but
also [be accepted as] better and more worthy [before God] than we?
This
is therefore an hard question, whereunto reason cannot answer, but is greatly
offended with it. Reason after a sort understandeth the righteousness of the
law, which also it teacheth and urgeth, and imagineth that the doers of it are
righteous: but it understandeth not the office and end of the law. Therefore
when it heareth this sentence of Paul (which is strange and unknown to the world),
that the law was given because of transgressions, thus is judgeth: Paul
abolisheth the law, for he saith that we are not justified through it; yea he
is a blasphemer against God which gave the law, when he saith that the law was
given because of transgressions.
Let
us live therefore as Gentiles which have no law. Yea, let us sin and abide in
sin that grace may abound. Also let us do evil that good may come thereof. This
happened to the Apostle. And the self-same happeneth at this day unto us. For
when the common people hear out of the Gospel, that righteousness cometh by the
mere grace of God through faith only, without the law and without works, they
gather by and by of it, as did the Jews in time past: If the law do not
justify, then let us work nothing ! And this do they truly perform.
What
should we then do? This evil doth indeed very much vex us, but we cannot remedy
it. For when Christ preached, he must needs hear, that he was a blasphemer and
a seditious person: that is to say, that through his doctrine he deceived men,
and made them rebels against Caesar. The selfsame thing happened to Paul and
all the rest of the Apostles. And what marvel is it if the world in like manner
accuse us at this day? Let it accuse us, let it slander us and persecute us:
yet must not we therefore hold our peace, but speak freely, that afflicted
consciences may be delivered out of the snares of the devil. And we must not
regard the foolish and ungodly people, in that they do abuse our doctrine; for
whether they have the law or no law, they cannot be reformed. But we must
consider how troubled consciences may be helped, that they perish not with the
multitude. If we should hold our peace, then should those consciences have no
comfort, which are so entangled and snared with men’s laws and traditions, that
they can wind themselves out by no means.
As
Paul therefore, when he saw that some resisted his doctrine and other some
sought the liberty of the flesh, and thereby became worse, comforted himself
after this sort: that he was an Apostle of Jesus Christ, sent to preach the
faith of God’s elect; and that he must suffer all things for the elect’s sake,
that they might also obtain salvation: so we at this day do all things for the
elect’s sake, whom we know to be edified and comforted through our doctrine.
But as for the dogs and swine (of whom the one sort persecuteth our
doctrine,and the other sort treadeth under foot the liberty which we have in
Christ), I am so offended with them that in all my life for their sakes I would
not utter so much as one word; but I would rather wish that these our swine,
together with our adversaries the dogs, were yet still subject to the Pope’s
tyranny, rather than that the holy name of God should be so blasphemed because
of them.
Therefore,
albeit not only the foolish and ignorant people, but they also which seem in
their own conceits to be very wise, do argue after this sort:
If
the law do not justify, then is it in vain and of none effect; yet it is not
therefore true. For like as this consequence is nothing worth: Money doth not
justify [or make a man righteous], therefore it is unprofitable; The eyes do
not justify, therefore they must be plucked out; The hands make not a man
righteous, therefore they must be cut off: – so is this naught also:
The
law doth not justify, therefore it is unprofitable. We must attribute unto
everything his proper office and use. We do not therefore destroy or condemn
the law, because we say that it doth not justify; but we answer otherwise to
this question: To what end then serveth the law? than our adversaries do, who
do perversely counterfeit an office and use of the law, which belongeth not
unto it.
Against
this abuse and forged office of the law, we dispute and answer with Paul that
the law doth not justify. But in so saying, we affirm not that the law is
unprofitable, as they do by and by gather. If the law do not justify (say
they), then it is given in vain. No, not so, for it hath its proper office and
use; but not that which the adversaries do imagine, namely, to make men
righteous: nay, it accuseth, terrifieth and condemneth them.
We
say with Paul, that the law is good if a man use it lawfully (Timothy 1:8);
that is to say, if he use the law as the law. If I give unto the law his proper
definition, and keep it within the compass of his office and use, it is an
excellent thing. But if I translate it to another use, and attribute that unto
it which I should not, then do I not only pervert the law, but also the whole
of divinity. Therefore Paul fighteth here against those pestilent hypocrites,
who could not abide this sentence: ‘The law was added because of
transgressions.’
For
they think that the office of the law is to justify. And this is the general
opinion of man’s reason among all the sophisters and throughout the whole
world, that righteousness is gotten through the works of the law. And reason
will by no means suffer this pernicious opinion to be wrested from it, because
it understandeth not the righteousness of faith. Hereof it cometh that the
Papists, less foolishly than impiously, do say: The Church hath the law of God,
the traditions of the fathers, the decrees of councils; if it live after them
it is holy. No man shall persuade these men, that when they keep these things,
they please not God, but provoke his wrath. To conclude, they that trust in
their own righteousness, think to pacify the wrath of God by their will-worship
and voluntary religion. Therefore this opinion of the righteousness [of the
law] is the sink of all evils, and the sin of sins of the whole world. For
gross sins and vices may be known, and so amended, or else repressed by the
punishment of the magistrate. But this sin (to wit, every man’s own opinion
concerning righteousness) will not only be counted no sin, but also will be
esteemed for the highest religion and righteousness. This pestilent sin
therefore is the mighty power of the devil over the whole world, the very head
of the serpent, and the snare whereby the devil entangleth and holdeth all men
captive. For naturally all men have this opinion, that they are justified by
keeping of the law. Paul therefore, to the end he might show the true office
and use of the law, and might root out of men’s hearts that false opinion
concerning the righteousness thereof, answereth to this objection: Wherefore
then serveth the law, if it justify not? after this sort: It was not given to
make men righteous (saith he) but:
It was added because of transgressions
As things are diverse and distinct,
so the uses thereof are diverse and distinct: therefore they may not be
confounded; for, if they be, there must needs be a confusion of the things
also. A woman may not wear a man’s apparel, nor a man a woman’s attire. Let a
man do the works that belong to a man, and the woman the works that belong to a
woman.
Let
every man do that which his vocation and office requireth. Let pastors and
preachers teach the Word of God purely. Let magistrates govern their subjects,
and let subjects obey their magistrates. Let every creature serve in his due place
and order. Let the sun shine by day; the moon and the stars by night. Let the
sea give fishes; the earth grain; the woods wild beasts and trees, etc. In like
manner let not the law usurp the office and use of another, that is to say, of
justification; but let it leave this only to grace, to the promise, and to
faith. What is then the office of the law? Transgression; or else (as he saith
in another place) ‘the law entered in that the offense might abound’ (Romans
5:20). A goodly office forsooth! ‘The law’, saith he, ‘was added because of
transgressions;’ that is to say, it was added besides and after the promise,
until Christ the seed should come, unto whom it was promised.
OF THE DOUBLE USE OF THE LAW
Here you must understand that there
is a double use of the law. One is civil: for God hath ordained civil laws, yea
all laws to punish transgressions. Every law then is given to restrain sin. If
it restrain sin, doth it therefore make men righteous? No, nothing less. For in
that I do not kill, I do not commit adultery, I do not steal, or in that I
abstain from other sins, I do it not willingly or for the love of virtue, but I
fear the prison, the sword and the hangman. These do bridle and restrain me
that I sin not, as bonds and chains do restrain a lion or a bear, that he tear
and devour not every thing that he meeteth; therefore the restraining from sin
is not righteousness, but rather a signification of unrighteousness. For as a
mad or a wild beast is bound, lest he should destroy everything that he meeteth:
even so the law doth bridle a mad and a furious man, that he sin not after his
own lust. This restraint sheweth plainly enough, that they which have need
thereof (as all they have which are without Christ) are not righteous, but
rather wicked and mad men, whom it is necessary by the bonds and prison of the
law so to bridle, that they sin not. Therefore the law justifieth not.
The
first use, then, of laws is to bridle the wicked. For the devil reigneth
throughout the whole world, and enforceth men to all kinds of horrible
wickedness. Therefore God hath ordained magistrates, parents, teachers, laws,
bonds and all civil ordinances, that, if they can do no more, yet at the least
they may bind the devil’s hands, that he rage not in his bondslaves after his
own lust. Like as therefore they that are possessed, in whom the devil mightily
reigneth, are kept in bonds and chains lest they should hurt other: even so in
the world, which is possessed of the devil and carried headlong into all kinds
of wickedness, the magistrate is present with his bonds and chains; that is to
say, with his laws, binding his hands and feet, that he run not headlong into
all mischief. And, if he suffer not himself to be bridled after this sort, then
he loseth his head. This civil restraint is very necessary, and appointed of
God, as well for public peace as for the preservation of all things, but
specially lest the course of the Gospel should be hindered by the tumults and
seditions of outrageous men. But Paul intreateth not here of this civil use
[and office] of the law. It is indeed very necessary, but it justifieth not.
For as a possessed [or a mad] man is not therefore free [from the snares of the
devil] or well in his mind, because he hath his hands and his feet bound [and
can do no hurt]: even so the world, although it be bridled by the law from
outward wickedness and mischief, yet it is not therefore righteous, but still
continueth wicked; yea this restraint, sheweth plainly that the world is wicked
and outrageous, stired up [to all kinds of wickedness] by his prince the devil;
for otherwise it need not be bridled by laws that it should not sin.
Another
use of the law is theological or spiritual, which is (as Paul saith) ‘to
increase transgressions;’ that is to say, to reveal unto a man his sin, his
blindness, his misery, his impiety, ignorance, hatred and contempt of God,
death, hell, the judgment and deserved wrath of God. Of this use the Apostle
intreateth notably in the seventh to the Romans. This is altogether unknown to
hypocrites, to the sophisters and school-divines, and to all that walk in the
opinion of the righteousness of the law, or of their own righteousness. But to
the end that God might bridle and beat down this monster and this mad beast (I
mean the presumption of righteousness and religion), which naturally maketh men
proud, and puffeth them up in such sort that they think themselves thereby to
please God highly: it behoved him to send some Hercules which might set upon
this monster with all force and courage, to overthrow him and utterly to
destroy him; that is to say, he was constrained to give a law in mount Sinai,
with so great majesty and so terrible a shew, that the whole multitude was
shaken with terror (Exodus 19-20).
This,
as it is the proper and the principal use of the law, so it is very profitable
and also most necessary. For if any be not a murderer, an adulterer, a thief,
and outwardly refrain from sin, as the Pharisee did which is mentioned in the
Gospel (Luke 18:11), he would swear (because he is possessed with the devil)
that he is righteous; and therefore he conceiveth an opinion of righteousness,
and presumeth of his good works and merits.
Such
a one God cannot otherwise mollify and humble, that he may acknowledge his
misery and damnation, but by the law. For that is the hammer of death, the
thundering of hell and the lightning of God’s wrath, that beateth to powder the
obstinate and senseless hypocrites. Wherefore this is the proper and absolute
use of the law, by lightning, by tempest and by the sound of the trumpet (as in
mount Sinai) to terrify, and by thundering to beat down and rend in pieces that
beast which is called the opinion of righteousness. Therefore saith God by
Jeremy the prophet: ‘My word is a hammer, breaking rocks’ (Jeremiah 23:29). For
as long as the opinion of righteousness abideth in man, so long there abideth
also in him incomprehensible pride, presumption, security, hatred of God,
contempt of his grace and mercy, ignorance of the promises and of Christ. The
preaching of free remission of sins for Christ’s sake, cannot enter into the
heart of such a one, neither can he feel any taste or savor thereof. For that
mighty rock and adamant wall, to wit, the opinion of righteousness, wherewith
the heart is environed, doth resist it.
As
therefore the opinion of righteousness is a great and an horrible monster, a
rebellious, obstinate and stiff-necked beast: so, for the destroying and
overthrowing thereof, God hath need of a mighty hammer; that is to say, the
law: which then is in his proper use and office, when it accuseth and revealeth
sin after this sort: Behold, thou hast transgressed all the commandments of
God, etc! – and so it striketh a terror into the conscience, so that it feeleth
God to be offended and angry indeed, and itself to be guilty of eternal death.
Here the heart feeleth the intolerable burden of the law, and is beaten down
even to desperation, so that now, being oppressed with great anguish and
terror, he desireth death, or else seeketh to destroy himself. Wherefore the
law is that hammer, that fire, that mighty strong wind, and that terrible
earthquake rending the mountains and breaking the rocks, that is to say, the
proud and obstinate hypocrites. Elijah, not being able to abide these terrors
of the law, which by these things are signified, covered his face with his
mantle (1 Kings
This
terrible shew and majesty wherein God gave his law in mount
Sinai, did represent the use of the law. There was in the people of Israel
which came out of Egypt, a singular holiness. they gloried and said: ‘We are
the people of God. We will do all those things which the Lord our God hath
commanded’ (Exodus 19:8). Moreover, Moses did sanctify the people, and bade
them wash their .garments, refrain from their wives, and prepare themselves
against the third day. There was not one of them but he was full of holiness.
The third day Moses bringeth the people out of their tents to the mountain into
the sight of the Lord, that they might hear his voice.
What
followed then? When the children of Israel did behold the horrible sight of the
mount smoking and burning, the black clouds, and the lightnings flashing up and
down in this thick darkness, and heard the sound of the trumpet blowing long
and waxing louder and louder; and moreover when they heard the thunderings and
the lightnings, they were afraid, and standing afar off they said unto Moses:
‘We will do all things willingly, so that the Lord speak not unto us, lest that
we die, and this great fire consume us. Teach thou us, and we will hearken unto
thee’ (Exodus
The
law of God therefore hath properly and peculiarly that office which it had then
in mount Sinai, when it was first given and first heard of them that were
washed, righteous, purified and chaste: and yet notwithstanding it brought that
holy people into such a knowledge of their own misery, that they were thrown
down even to death and desperation. No purity nor holiness could help them; but
there was in them such a feeling of their own uncleanness, unworthiness and
sin, and of the judgment and wrath of God, that they fled from the sight of the
Lord, and could not abide to hear his voice. ‘What flesh was there ever,’ said
they, ‘that heard the voice of the living God, and yet lived? This day have we
seen that when God talketh with man, man cannot abide it.’ They speak now far
otherwise than they did a little before, when they said: ‘We are the holy
people of God, whom the Lord hath chosen for his own peculiar people before all
the nations upon earth. We will do all things which the Lord hath spoken.’ So
it happeneth at length to all justiciaries, who being drunken with the opinion
of their own righteousness, do think, when they are out of temptation, that
they are beloved of God, and that God regardeth their vows, their fastings,
their prayers, and their will-works, and that for the same he must give unto
them a singular crown in heaven. But when that thundering, lightning, fire, and
that hammer which breaketh in pieces the rocks, that is to say, the law of God,
cometh suddenly upon them, revealing unto them their sin, the wrath and judgment
of God, then the selfsame thing happeneth unto them which happened to the Jews
standing at the foot of mount Sinai.
Here
I admonish all such as love Godliness, and specially such as shall become teachers
of others hereafter, that they diligently learn out of Paul to understand the
true and proper use of the law: which I fear after our time will again be
trodden under foot and utterly abolished. For even now while we are yet living,
and employ all our diligence to set forth the office and use both of the law
and the Gospel, there be very few, yea even among those which will be accounted
Christians, and make a profession of the Gospel with us, that understand these
things rightly and as they should do.
What
think ye then shall come to pass when we are dead and gone? I speak nothing of
the Anabaptists, of the new Arians and such other vain spirits, who are no less
ignorant of these matters than are the Papists, although they talk never so
much to the contrary. For they are revolted from the pure doctrine of the
Gospel, to laws and traditions, and therefore they teach not Christ. They brag
and they swear that they seek nothing else but the glory of God and the
salvation of their brethren, and that they teach the Word of God purely: but in
very deed they corrupt it and wrest it to another sense, so that they make it
to sound according to their own imagination. Therefore under the name of Christ
they teach their own dreams, and under the name of the Gospel, nothing else but
ceremonies and laws. They are like therefore unto themselves, and so they still
continue: that is to say, monks, workers of the law, and teachers of
ceremonies, saving that they devise new names and new works.
It
is no small matter then to understand rightly what the law is, and what is the
true use and office thereof. And forasmuch as we teach these things both
diligently and faithfully, we do thereby plainly testify that we reject not the
law and works, as our adversaries do falsely accuse us: but we do altogether
stablish the law, and require works thereof, and we say mat the law is good and
profitable, but in his own proper use: which is, first to bridle civil
transgressions, and then to reveal and to increase spiritual transgressions.
Wherefore the law is also a light, which sheweth and revealeth, not the grace
of God, not righteousness and life; but sin, death, the wrath and judgment of
God. For, as in the mount Sinai the thundering, lightning, the thick and dark
cloud, the hill smoking and flaming, and all that terrible shew did not rejoice
nor quicken the children of Israel, but terrified and astonished them, and
shewed how unable they were, with all their purity and holiness, to abide the
presence of God speaking to them out of the cloud: even so the law, when it is
in his true sense, doth nothing else but reveal sin, engender wrath, accuse and
terrify men, so that it bringeth them to the very brink of desperation. This is
the proper use of the law, and here it hath an end, and it ought to go no
further.
Contrariwise,
the Gospel is a light which lighteneth, quickeneth, comforteth and raiseth up
fearful minds. For it sheweth that God for Christ’s sake is merciful unto
sinners, yea and to such as are most unworthy, if they believe that by his
death they are delivered from the curse, that is to say, from sin and
everlasting death; and that through his victory the blessing is freely given
unto them, that is to say, grace, forgiveness of sins, righteousness and
everlasting life. Thus, putting a difference between the law and the Gospel, we
give to them both their own proper use and office. Of this difference between
the law and the Gospel there is nothing to be found in the books of the monks,
canonists, schooldivines; no, nor in the books of the ancient fathers.
Augustine did somewhat understand this difference, and shewed it. Jerome and
others knew it not. Briefly, there was wonderful silence many years as touching
this difference in all schools and churches; and this brought men’s consciences
into great danger. For unless the Gospel be plainly discerned from the law, the
true Christian doctrine cannot be kept sound and uncorrupt. Contrariwise, if
this difference be wellknown, then is also the true manner of justification
known, and then it is an easy matter to discern faith from works, Christ from
Moses and all politic laws. For all things without Christ are the ministry of
death for the punishing of the wicked.
Therefore
Paul answereth to this question after this manner:
The law was added because of transgressions
That is to say, that transgressions
might increase, and be more known and seen. And indeed so it cometh to pass.
For when sin, death, the wrath and judgment of God, hell, etc. are revealed to
a man through the law, it is impossible but that he should become impatient,
murmur against God, and hate his will. For he cannot bear the judgment of God,
his own death and damnation; and yet notwithstanding he cannot escape them.
Here he must needs fall into the hatred of God and blasphemy against God.
Before, when he was out of temptation, he was a very holy man: he worshipped
and praised God; he bowed his knee before God, and gave him thanks as the
Pharisee did, Luke 18. But now, when sin and death is revealed unto him, he
wisheth that there were no God. The law therefore of itself bringeth a special
hatred of God. And thus sin is not only revealed and known by the law, but also
is increased, stirred up and magnified thereby. Therefore Paul saith: ‘sin,
that it might appear to be sin, wrought death in me by that which was good,
that sin might become out of measure sinful by the commandment’ (Romans 7:13).
There he entreateth of this effect of the law very largely.
Paul
answereth therefore to this question: If the law do not justify, to what end
then serveth it? Although (saith he) it justify not, yet is it very profitable
and necessary. For first it civilly restraineth such as are carnal, rebellious
and obstinate. Moreover it sheweth unto a man himself, that he is a sinner,
guilty of death, and worthy of God’s everlasting wrath. To what end serveth
this humbling, this bruising and beating down by this hammer, the law I mean?
To this end, that we may have an entrance unto grace. So then the law is a
minister that prepareth the way unto grace. For God is the God of the humble,
the miserable, the afflicted, the oppressed and the desperate, and of those
that are brought even to nothing; and his nature is to exalt the humble, to
feed the hungry, to give sight to the blind, to comfort the miserable and the
afflicted, to justify sinners, to quicken the dead, and to save the very
desperate and damned. For he is an almighty Creator, making all things of
nothing. Now that pernicious and pestilent opinion of [man’s own]
righteousness, which will not be a sinner, unclean, miserable and damnable, but
righteous and holy, suffereth not God to come to his own natural and proper
work. Therefore God must needs take this maul in hand (the law I mean) to drive
down, to beat in pieces, and to bring to nothing this beast, with her vain
confidence, wisdom, righteousness and power, that she may so learn at the
length by her own misery and mischief, that she is utterly forlorn, lost and
damned. Here now, when the conscience is thus terrified with the law, then cometh
the doctrine of the Gospel and grace, which raiseth up and comforteth the same
again, saying: Christ came into the world, not to break the bruised reed, nor
to quench the smoking flax, but to preach the Gospel to the poor, to heal the
contrite in heart, to preach remission to the captives, etc.
But
here lieth all the difficulty of this matter, that when a man is terrified and
cast down, he may be able to raise up himself again and say: Now I am bruised
and afflicted enough; the time of the law hath tormented and vexed me sharply
enough. Now is the time of grace; now is the time to hear Christ, out of whose
mouth proceed the words of grace [and life]. Now is the time to see, not the
smoking and burning mount Sinai, but the mount Moriah, where is the throne, the
temple, the mercy-seat of God; that is to say, Christ, who is the king of
righteousness and peace. There will I hearken what the Lord speaketh unto me,
who speaketh nothing else but peace unto his people.
Nay,
the foolishness of man’s heart is so great, that in this conflict of
conscience, when the law hath done his office and exercised his true ministry,
he doth not only not lay hold upon the doctrine of grace, which promiseth and
offereth most assuredly the forgiveness of sins for Christ’s sake, but seeketh
out yet more laws wherewith he will help himself. If I live longer, saith he, I
will amend my life; I will do this, I will do that; I will enter a monastery; I
will live most frugally, content with bread and water; I will go barefoot, etc.
Here, except thou do the quite contrary, that is to say, except thou send Moses
away with his law, to those that are secure, proud and obstinate, and in these
terrors and in this anguish lay hold upon Christ, who was crucified and died
for thy sins, there is no salvation for thee. So the law with his office,
although it justifieth not, helpe by occasion to justification, in that it
driveth a man to the promise of grace, and maketh the same sweet and desirable
unto him. Wherefore we do not abrogate the law; but we shew the true office and
use of the law: to wit, that it is a true and profitable minister which driveth
a man to Christ. Therefore, after that the law hath humbled thee, terrified
thee, and utterly beaten thee down, so that now thou art at the very brink of
desperation, see that thou learn how to use the law rightly. For the office and
use of it is not only to reveal sin and the wrath of God, but also to drive men
unto Christ.
This
use of the law the Holy Ghost only setteth forth in the Gospel, where he
witnesseth that God is present unto the contrite in heart. Wherefore, if thou
be bruised with this hammer, use not this bruising perversely, so that thou
load thyself with more laws, but hear Christ saying: ‘Come unto me all ye that
labor and are heavy laden, and I will refresh you’ (Matthew 11:28). When the
law so oppresseth thee, that all things seem to be utterly desperate, and
thereby driveth thee unto Christ to seek help and succor at his hands, then is
the law in his true use; and, through the Gospel, it helpeth to justification.
And this is the best and most perfect use of the law.
Wherefore
Paul here beginneth afresh to intreat of the law, and defineth what it is,
taking occasion of that which he said before: to wit, that the law justifieth not.
For reason hearing this, by and by doth thus infer: then God gave the law in
vain. It was necessary, therefore, to seek how to define the law truly, and to
shew what the law is, and how it ought to be understood, that it be not taken
more largely or more straitly than it should be. There is no law (saith he)
that is of itself necessary to justification. Therefore when we reason as
touching righteousness, life, and everlasting salvation, the law must be
utterly removed out of our sight, as if it had never been, or never should be,
but as though it were nothing at all. For in the matter of justification, no
man can remove the law far enough out of his sight, or behold the only promise
of God sufficiently and as he should do. Therefore I said before that the law
and the promise must be separate far asunder as touching the affections [and
the inward man], albeit indeed they are very nearly joined together.
Until the seed came, unto the which the promise was made
Paul maketh not the law perpetual,
but he saith that it was given and added to the promises because of
transgressions; that is to say, to restrain them civilly, but specially to
reveal and increase them spiritually, and that not continually, but for a time.
Here it is necessary to know how long the power and the tyranny of the law
ought to endure, which discovereth sin, sheweth unto us what we are, and
revealeth the wrath of God. They whose hearts are touched with an inward
feeling of these matters, should suddenly perish if they should not receive comfort.
Therefore, if the days of the law should not be shortened, no man could be
saved. A time therefore must be set, and bounds limited to the law, beyond
which it may not reign.
How
long then ought the dominion of the law to endure? Until the Seed come: to wit,
that Seed of which it is written: ‘In thy seed shall all the nations of the
earth be blessed.’ The tyranny of the law then must so long continue unto the
fullness of the time, and until that Seed of the blessing come’: not to the end
that the law should bring this Seed or give righteousness, but that it should
civilly restrain the rebellious and obstinate, and shut them up as it were in a
prison; and spiritually should reprove them of sin, humble them and terrify
them; and when they are thus humbled and beaten down, it should constrain them
to look up to that blessed Seed.
We
may understand the continuance of the law both accord ing to the letter and
also spiritually According to the letter thus: that the law continueth until
the time of grace. ‘The law and the prophets’, saith Christ, ‘prophesied’ until
John. From the time of John until this day, the kingdom of heaven suffereth violence, and the violent take it by force’ (Matthew
Spiritually
the law may be thus understood, that it ought not to reign in the conscience
any longer than to the appointed time of this blessed Seed.
When
the law sheweth unto me my sin, terrifieth me, and revealeth the wrath and
judgment of God, so that I begin to tremble and to despair; there hath the law
his bounds, his time and his end limited, so that he now ceaseth to exercise
his tyranny any more; for when he hath done his office sufficiently, he hath
revealed the wrath of God and terrified enough. Here we must say: Now leave
off, law; thou hast terrified and tormented me enough; ‘All thy floods have run
over me, and thy terrors have troubled me. Lord, turn not away thy face in thy
wrath from thy servant: rebuke me not, I beseech thee, in thine anger,’ etc.
When these terrors and troubles come then is the time and hour of the blessed
Seed come. Let the law then give place, which indeed is added to reveal and to
increase transgressions, and yet no longer but until that blessed Seed be come.
When
that as come, then let the law leave off to reveal sin and to terrify any more:
and let him deliver up his kingdom to another; that is to say, to the blessed
Seed, which is Christ: who hath gracious lips, wherewith he accuseth and
terrifieth not, but speaketh of far better things than doth the law, namely, of
grace, peace, forgiveness of sins, victory over sin, death, etc., gotten by his
death and passion and freely given unto all believers.
Paul
therefore sheweth by these words: ‘Until the seed shall come, unto whom the
blessing was promised,’ how long the law, should endure laterally and
spiritually. According to the letter, it ceased after the blessed Seed came
into the world, taking upon him our flesh, giving the Holy Ghost, and writing a
new law in our hearts, etc. But the spiritual time of the law doth not end at
once, but continueth fast rooted in the conscience.
Therefore
it is a hard matter for a man which is exercised with the spiritual use of the
law, to see the end of the law. For in these terrors and feeling of sin, the
mind cannot conceive this hope, that God is merciful, and that he will forgive
sins for Christ’s sake; but it judgeth only that God is angry with sinners, and
that he accuseth and condemneth them. If faith come not here to raise a man up
again; or else, according to that saying of Christ: ‘Where two or three,’ etc.
(Matthew 18:20), there be some faithful brother at hand that may comfort by the
Word of God him which is so oppressed and beaten down by the law; then
desperation and death must needs follow. Therefore it is a perilous thing for a
man, especially when he is tempted, to be alone. ‘Woe be to him that is alone,’
saith the preacher, ‘for when he falleth he hath none to raise him up’
(Ecclesiastes
Wherefore
they that ordained that monkish and solitary life,
gave occasion to many thousands to despair. If a man should separate himself
from the company of others for a day or two to be occupied in prayer (as we
read of Christ, that sometimes he went aside alone into the mount, and by night
continued in prayer), there were no danger therein. But when they constrained
men continually to live a solitary life, it was a device of the devil himself.
For when a man is tempted and is alone, he is not able to raise up himself, no,
not in the least temptation that can be.
And it was ordained by angels in the hand of a mediator
This is a little digression from his
purpose, which he neither declareth nor finisheth, but only toucheth it by the
way, and so proceedeth. For he returneth incontinent to his purpose, when he
saith: ‘What; is the law then contrary to the promises of God?’ Now, this was
the purpose of his digression. He fell into this difference between the law and
the Gospel, that the law added to the promises did differ from the Gospel, not
only in respect of time, but also of the author or the efficient cause thereof.
For the law was delivered by the angels (Hebrews 2), but the Gospel by the Lord
himself. Wherefore the Gospel is far more excellent than the law. For the law
is the voice of the servants, but the Gospel is the voice of the Lord himself.
Therefore to abase and to diminish the authority of the law, and to exalt and
magnify the Gospel, he saith that the law was a doctrine given to continue but
for a small time (for it endured but only until the fullness of the promise,
that is to say, until the blessed Seed came which fulfilled the promise); but
the Gospel was for ever. For all the faithful have had always one and the
selfsame Gospel from the beginning of the world, and by that they were saved.
The law therefore is far inferior to the Gospel, because it was ordained by the
angels which are but servants, and endured but for a short time, whereas the
Gospel was ordained by the Lord himself, to continue for ever (Hebrews 1). For
it was promised before all worlds (Titus 1).
Moreover
the Word of the law was not only ordained by the angels being but servants, but
also by another servant far inferior to the angels, namely by a man, that is
(as here he saith) by the hand of a mediator, that is to say, Moses. Now,
Christ is not a servant, but the Lord himself. He is not a mediator between God
and man according to the law, as Moses was; but he is a mediator of a better
testament. The law therefore was ordained by angels as servants. For Moses and
the people heard God speaking in the mount Sinai: that is to say, they heard
the angels speaking in the person of God. Therefore Stephen in the seventh
chapter of the Acts saith: ‘Ye have received the law by the ministry of angels,
and ye have not kept it’ (Acts
There
was an heavy and an horrible sight. The whole mount
was on a flaming fire, etc. When the people saw this, they began to tremble for
they thought that they should have been suddenly destroyed in this fearful
tempest. Because therefore they could not abide the law sounding so horribly
out of
Wherefore
Paul by this history goeth about covertly to declare, that it is impossible
that righteousness should come by the law. As if he should say:
How
can the law justify, seeing the whole people of Israel, being purified and sanctified,
yea and Moses himself the mediator between God and the people, were afraid and
trembled at the voice of the law, as it is said in the Epistle to the Hebrews?
Here was nothing but fear and trembling. But what righteousness and holiness is
this, not to be able to bear, yea not to be able or willing to hear the law,
but to fly from it and so to hate it, that it is impossible to hate and abhor
anything more in the whole world? – as the history most plainly testifieth,
that ,the people in the very hour when they heard the law, did hate nothing
more than the law, and rather wished death than to hear the law.
So,
when sin is discovered, as it were by certain bright beams which the law
striketh into the heart, there is nothing more odious and more intolerable to
man than the law is. Here he would rather choose death, than be constrained to
bear these terrors of the law never so little a time: which is a most certain
token that the law justifieth not. For if the law did justify, then (no doubt)
men would love it, they would delight and take pleasure in it, and would
embrace it with hearty good will. But where is this good will?
Nowhere:
neither in Moses nor in the whole people; for they were all astonished and fled
back. And how doth a man love that which he flieth?
Or
how delighteth he in that which he deadly hateth?
Wherefore,
this flight sheweth a deadly hatred of man’s heart against the law, and so
consequently against God himself, the Author of the law. And if there were no
other argument to prove that righteousness cometh not by the law, this one
history were enough, which Paul setteth out very briefly in these words: ‘In
the hand of a mediator.’ As though he would say: Do ye not remember that your
fathers were so far unable to hear the law, that they had need of Moses to be
their mediator? And when he was appointed to that office, they were so far from
loving of the law, that they by a fearful flight, together with their mediator
(as the Epistle to the Hebrews, Hebrews 12, witnesseth), shewed themselves to
hate the same; and if they could, they would have gone even through an iron
mountain back again into Egypt. But they were inclosed round about, so that
they had no way to escape. Therefore they cry unto Moses: ‘Speak thou unto us;
for if we hear the voice of the Lord our God any more, we shall die’ (Exodus
Therefore
it is impossible that men should be justified by the law: nay it hath a clean
contrary effect.
Although
Paul (as I have said) doth but only touch this place by the way, and doth not
thoroughly weigh it, nor fully finish the same, yet he that shall diligently
and attentively read it, may easily understand that he speaketh covertly of
both mediators: that is to say, of Moses and of Christ; and compareth the one
with the other, as hereafter we will declare. If he would have prosecuted this
matter more largely, this only place would have ministered unto him an argument
and occasion plentiful enough to write a new epistle: and that history also in
Exodus 19 and Exodus concerning the giving of the law, would minister matter
enough to write a great volume, although it were read but slightly and without
affection: albeit it may seem to be very barren to those which know not the
true office and use of the law, if it be compared with other sacred histories.
Hereby
we may see that if all the world had stood at the
mount Sinai as the people of
Wherefore
the sophisters [and school-divines] are stark blind, and understand nothing at
all of this doctrine. They look only upon the outward visor of the law,
thinking that it is accomplished by civil works, and that they are righteous
before God, which do the same externally, not considering the true and
spiritual effect thereof: which is not to justify, and to quiet and pacify
afflicted consciences, but to increase sin, to terrify the conscience, and to
engender wrath. They being ignorant of this, do conclude that a man hath a good
will and a right [judgment of] reason in respect of the law of God. But whether
this be true or no, ask the people of the law with their mediator, who heard
the voice of the law in the mount Sinai. Ask David himself, who as often as he
complaineth in the Psalms that he is cast from the face of God, that he is even
in hell, and that he is terrified and oppressed with the greatness of his sin,
with the wrath and judgement of God, setteth not the sacrifices nor yet the law
itself these mighty tyrants, but is raised up and restored by the only free
mercy of God.
Therefore
the law justifieth not.
If
the law should serve mine affections, that is to say, if it should approve mine
hypocrisy, mine opinion and confidence of mine own righteousness: if it should
say that without the mercy of God and faith in Christ, through the help of it
alone (as all the world naturally judgeth of the law), I might be justified
before God: and moreover if it should say that God is turned and overcome by
works, and is bound to reward the doers thereof, that so having no need of God
I might be a God unto myself and merit grace by my works, and setting my Savior
Christ apart might save myself by my own merits: if, I say, the law should thus
serve mine affections, then should it be sweet, delectable and pleasant indeed.
So well can reason flatter itself.
Notwithstanding
this should no longer continue, but until the law should come to his proper use
and office: then should it appear that reason cannot suffer those bright beams
of the law. There some Moses must needs come between as a mediator; and yet
notwithstanding without any fruit, as I will declare hereafter.
To
this purpose serveth that place, 2 Corinthians
This
history therefore teacheth what is the power of free will.
The people are stricken with fear, they tremble and they fly back. Where is now
free will? Where is now that good will, [that good intent,] that right
[judgment of] reason, which the Papists do so much brag of? What availeth free
will here in these sanctified and holy men? It can say nothing: it blindeth
their reason; it perverteth their good will. It receiveth not, it saluteth not,
it embraceth not with joy the Lord coming with thundering, lightning and fire
into the mount Sinai. It cannot hear the voice of the Lord, but contrariwise it
saith: ‘Let not the Lord speak unto us, lest we die.’ We see then what the
strength and power of free will is in the children of
Now a mediator is not a mediator of one
Here he compareth these two
mediators together, and that with a marvellous brevity; yet so notwithstanding
that he satisfieth the attentive reader, who because this word mediator is
general, by and by understandeth that Paul speaketh of the mediator generally,
and not of Moses only. ‘A mediator,’ saith he, ‘is not a mediator of one only,’
but this word necessarily comprehendeth two, that is to say, him that is
offended and him that is the offender: of whom the one hath need of
intercession and the other needeth none. Wherefore a mediator is not of one,
but of two, and of such two as be at variance between themselves. So Moses by a
general definition is a mediator, because he doth the office of a mediator
between the law and the people, which cannot abide the spiritual use of the
law. The law therefore must have a new face, and his voice must be changed;
that is to say, the spiritual voice of the law, or the living law in the
[inward] affection, must put on a [visor or a] veil, that it may now become
tolerable, so that the people may be able to hear it by the human voice of
Moses.
Now
the law being thus covered, speaketh no more in his majesty, but by the mouth
of Moses. After this manner it doth not his office any more: that is, it
terrifieth not the conscience. And therefore men do no more understand it, but
by means thereof they become secure, negligent and presumptuous hypocrites. And
yet notwithstanding the one of these two must needs be done: to wit, that
either the law must be without his use, and covered with a veil (but then, as I
have said, it maketh hypocrites), or else it must be in his use without the
veil, and then it killeth. For man’s heart cannot abide the law in his true use
without the veil. It behoveth thee therefore, if thou look to the end of the
law without the veil, either to lay hold on that blessed Seed by faith (that is
to say, thou must look beyond the end of the law unto Christ, which is the
accomplishment of the law, which may say unto thee: The law hath terrified thee
enough; ‘Be of good comfort my son, thy sins are forgiven thee,’ – whereof I
will speak more anon), or else surely thou must have Moses for thy mediator,
with his veil.
For
this cause, Paul saith: ‘A mediator is not a mediator of one.’ For it could not
be that Moses should be a mediator of God alone, for God needeth no mediator.
And again, he is not a mediator of the people only, but he doth the office of a
mediator between God and the people, which were at variance with God. For it is
the office of a mediator to reconcile the party that is offended with the party
that is the offender.
Notwithstanding
Moses is such a mediator (as I have said) as doth nothing else but change the
voice of the law, and maketh it tolerable, so that the people may abide the
hearing thereof; but he giveth no power to accomplish the law. To conclude: he
is a mediator of the veil, and therefore he giveth no power to perform the law,
but only in the veil. Therefore his disciples, in that he is a mediator or the
veil, must always be hypocrites.
But
what should have come to pass, think ye, if the law had been given without
Moses, either before or after Moses, and that there had been no mediator, and
moreover that the people should neither have been suffered to fly, nor to have
a mediator? Here the people being beaten down with intolerable fear, should
either have perished forthwith, or if they should have escaped, there must
needs have come some other mediator, which should have set himself between the
law and the people, to the end that both the people might be preserved and the
law remain in his force, and also an atonement might be made between the law
and the people. Indeed Moses cometh in the meantime and is made a mediator: he
putteth on a veil and covereth his face; but he cannot deliver men’s
consciences from the anguish and terror which the law bringeth. Therefore when
at the hour of death or in the conflict of conscience a man feeleth the wrath
and judgment of God for sin, which the law revealeth and increaseth; here, to
keep him from desperation, setting Moses aside with his veil, he must have a
mediator which may say unto him: Although thou be a sinner, yet shalt thou
remain, that is, thou shalt not die, although the law with his wrath and
malediction do still remain.
This
mediator is Jesus Christ, which changeth not the voice of the law, nor hideth
the same with a veil as Moses did, nor leadeth me out of the sight of the law:
but he setteth himself against the wrath of the law, and taketh it away, and
satisfieth the law in his own body by himself. And afterward by the Gospel he
saith unto me: Indeed the law threateneth unto thee the wrath of God and
eternal death; but be not afraid; fly not away, but stand fast; I supply and
perform all things for thee; I satisfy the law for thee. This is a mediator far
other than Moses, who setteth himself between God being offended, and the
offender. The intercession of Moses here profiteth nothing: he hath done his
office, and he with his veil is now vanished away.
Here
a sinner being utterly desperate, or a man now approaching unto death, and God
being offended and angry, do encounter together.
Therefore
there must come a far other mediator than Moses, which may satisfy the law,
take away the wrath thereof, and may reconcile unto God which is angry, that
miserable sinner, guilty of eternal death.
Of
this mediator Paul speaketh briefly when he saith: ‘A mediator is not a
mediator of one.’ For this word ‘mediator’ properly signifieth such a one as
doth the office of a mediator between the party that is offended and the
offender. We are the offenders: God with his law is he which is offended. And
the offense is such, that God cannot pardon it, neither can we satisfy for the
same. Therefore, between God (who of himself is but one) and us, there is
wonderful discord. Moreover, God cannot revoke his law, but he will have it
observed and kept. And we, which have transgressed the law, cannot fly from the
presence of God. Christ therefore hath set himself a mediator between two which
are quite contrary and separate asunder with an infinite and eternal
separation, and hath reconciled them together. And how hath he done this? He
hath put away (as Paul saith in another place) the handwriting which was
against us, which by ordinances (that is, by the law) was contrary unto us, and
he hath taken it away fastened to the cross, and hath spoiled principalities
and powers, and hath made a shew of them openly, triumphing over them by
himself (Colossians
This
is also a place full of power and efficacy to confound the righteousness of the
law, and to teach us that in the matter of justification it ought to be utterly
removed out of our sight. Also this word ‘mediator’ ministereth sufficient
matter to prove that the law justifieth not. For else what need should we have
of a mediator? Seeing then that man’s nature cannot abide the hearing of the
law, much less is it able to accomplish the law, or to agree with the law.
Ergo, the law justifieth not.
This
doctrine (which I do so often repeat and not without tediousness do still beat
into your heads) is the true doctrine of the law, which every Christian ought
with all diligence to learn, that he may be able truly to define what the law
is, what is the true use and office, what are the limits, what is the power,
the time and the end thereof. For it hath an effect clean contrary to the
judgment of all men: which have this pestilent and pernicious opinion naturally
rooted in them, that the law justifieth.
Therefore
I fear lest this doctrine will be defaced and darkened again when we are dead.
For the world must be replenished with horrible darkness and errors before the
latter day come.
Whoso
therefore is able to understand this, let him understand it, that the law, in
[true] Christian divinity, and in his true [and proper] definition, doth not justify,
but hath a quite contrary effect. For it sheweth and revealeth unto us
ourselves; it setteth before us an angry God; it revealeth wrath, it terrifieth
us; and it doth not only reveal sin, but also mightily increaseth sin, so that
where sin was before but little, now by the law, which bringeth the same to
light, it becometh exceeding sinful: so that a man now beginneth to hate the
law and fly from it, and with a perfect hatred to abhor God the maker of the
law. This is not to be justified by the law (and that reason itself is
compelled to grant), but to commit a double sin against the law: first, not
only to have a will so disagreeing from the law that thou canst not hear it,
but also to do contrary to that which it commandeth; and secondly, so to hate
it that thou wouldst wish it were abolished, together with God himself, who is
the author thereof and absolutely good.
Now
what greater blasphemy, what sin more horrible can be imagined than to hate
God, to abhor his law, and not to suffer the hearing thereof, which
notwithstanding is supremely good and holy? For the history doth plainly
witness that the people of Israel refused to hear that excellent law, those
most holy and (in their own nature) most gracious words, namely: ‘I am the Lord
thy God, which brought thee out, etc.; Thou shalt have none other Gods, etc.;
Shewing mercy to thousands, etc.; Honour thy father etc., that thy days may be
long upon the earth,’ etc. (Exodus 20:2 ff.); and that they had need of a
mediator. They could not abide this most excellent, perfect and divine wisdom,
this most gracious, sweet and comfortable doctrine. ‘Let not the Lord, speak
unto us,’ say they ‘lest we die. Speak thou unto us,’ etc. Doubtless it is a
marvellous thing, that a man cannot hear that which is his whole felicity,2
namely, that he hath a God, yea and a merciful God, which will shew mercy unto
him in many thousands of generations, etc. And moreover, that he cannot abide
that which is his [chief safety and] defense, namely: ‘Thou shalt not kill;
Thou shalt not commit adultery; Thou shalt not steal.’ For by these words the
Lord hath defended and fortified the life of man, his wife, his children and
his goods, as it were with a wall against the force and violence of the wicked.
The
law then can do nothing, saving that by his light it lighteneth the conscience
that it may know sin, death, the judgment and the wrath of God. Before the law
come, I am secure: I feel no sin: but when the law cometh, sin, death and hell
are revealed unto me. This is not to be made righteous, but guilty and the
enemy of God, to be condemned to death and hell-fire. The principal point
therefore of the law in [true Christian] divinity is to make men not better but
worse; that is to say, it sheweth unto them their sin, that by the knowledge
thereof they may be humbled, terrified, bruised and broken, and by this means
may be driven to seek grace, and so to come to that blessed Seed. This is the
sum of the argument that Paul hath taken out of that word ‘mediator’ by way of
digression.
God offendeth no man, and therefore
needeth no mediator. But we offend God, and therefore we have need of a
mediator, not Moses, but Christ, which speaketh far better things for us, etc.
Hitherto he hath continued in his digression. Now he returneth to his purpose.
Is the law then against the promises of God?
Paul said before that the law
justifieth not. Shall we then take away the law? No, not so. For it bringeth
with it a certain commodity. What is that?
It
bringeth men unto the knowledge of themselves: it discovereth and increaseth
sin, etc. Here now ariseth another question: If the law do nothing else but
make men worse, in shewing unto them their six, then it is contrary to the
promises of God. For it seemeth that God is but only provoked to anger and
offended through the law, and therefore he regardeth not nor performeth his
promises. We Jews have thought the contrary, to wit, that we are restrained and
bridled by this external discipline, to the end that God, being provoked thereby,
might hasten the performing of his promise, and that by this discipline we
might deserve the promise.
Paul
answereth: It is nothing so. But contrariwise, if ye have regard to the law,
the promise is rather hindered. For natural reason offendeth God which
promiseth; for it will not hear his good and holy law, but saith: ‘Let not the
Lord speak unto us,’ etc. How can it be then that God should perform his
promises unto those which not only receive not his law and his discipline, but
also with a mortal hatred do shun it and fly from it? Here therefore, as I
said, riseth this question: ‘Is the law against the promises of God?’ This
question Paul toucheth by the way and briefly answereth saying:
Why so? First, for that God hath
made no promise unto us because of our worthiness, our merits, our good works:
but for his own inexhaustible and eternal goodness and mercy’s sake only. He
saith not to Abraham:
All
nations shall be blessed in thee because thou hast kept the law. But when he
was uncircumcised, had no law, and was yet an idolater (Joshua 24:2), he said
unto him: ‘Go out of thine own land,’ etc.; ‘I will be thy protector,’ etc.;
also: ‘In thy seed shall all nations be blessed’ (Genesis 12:1 ff.). These are
absolute and mere promises which God freely giveth unto Abraham, without any
condition or respect of works or merits either going before or coming after.
This
maketh especially against the Jews, which think that the promises of God are
hindered because of their sins. God (saith Paul) doth not slack his promises
because of our sins, or hasten the same for our righteousness and merits. He
regardeth neither the one nor the other. Wherefore, although we become more
sinful, and are brought into greater contempt and hatred of God, by means of the
law, yet notwithstanding God is not moved thereby to defer his promise. For his
promise doth not stand upon our worthiness and righteousness, but upon his only
goodness and mercy. Therefore, where the Jews say the Messiah is not yet come
because our sins do hinder his coming, it is a detestable dream. As though God
should become unrighteous because of our sins, or made a liar because we are
liars. He abideth always just and true. His truth therefore is the only cause
that he accomplisheth and performeth his promise.
Moreover,
although the law do reveal and increase sin, yet is it not against the promises
of God; yea rather it confirmeth the promises, For as concerning his true and
perfect work and end, it humbleth and prepareth a man (so that he use it rightly)
to sigh and seek for grace. For when sin is revealed to a man, and so increased
by the law, then he beginneth to perceive the wickedness and enmity of man’s
heart against the law, and against God himself the author of the law. Then he
feeleth indeed that not only he loveth not God, but also hateth and blasphemeth
God who is full of goodness, and his law which is most holy. Then is he
constrained to confess that there is no good thing in him. And thus, when he is
thrown down and humbled by the law, he acknowledgeth himself to be most
miserable and damnable. When the law therefore constraineth a man so to
acknowledge his own corruption, and to confess his sin from the bottom of his
heart, then it hath done its office truly, and its time is accomplished and
ended: and now is the time of grace, that the blessed Seed may come to raise up
and comfort him that is so cast down and humbled by the law.
After
this manner the law is not against the promises of God. For, first, the promise
hangeth not upon the law, but upon the truth of God; and secondly, when the law
is in his chief and best use, it humbleth a man, and in humbling him it maketh
him to sigh and groan, and to seek the hand and aid of the Mediator, and maketh
his grace and his mercy exceeding sweet (as is said: ‘Thy mercy is sweet,’
Psalm 109:21), and his gift precious and inestimable. And by this means it
prepareth us and maketh us apt to apprehend and to receive Christ. For, [as the
poet saith,] Dulcia non meminit, qui non gustavit amara: that is, ‘He
remembereth not the sweet, who hath not tasted the bitter.’ [There is a common
proverb that] hunger is the best cook. Like as therefore the dry earth coveteth
the rain, even so the law maketh troubled hearts to thirst after Christ. To
such, Christ savoureth right sweetly: to them he is joy, consolation and life.
And there beginneth Christ and his benefit rightly to be known.
This
is then the most excellent use of the law, namely, when a man can so use it,
that it may humble him and make him to thirst after Christ. And indeed Christ
requireth thirsty souls, whom he most lovingly and graciously allureth and
calleth unto him when he saith: ‘Come unto me all ye that labor and are heavy
laden, and I will refresh you’ (Matthew
For if there had been a law given which could make alive, verily righteousness should have been by the law, etc.
By these words Paul signifieth that
no law of itself is able to quicken or give life, but only killeth. Therefore
such works as are done, not only according to the laws of the Pope or the
traditions of men, but also according to the very law of God, do not justify a
man before God, but make him a sinner: they do not pacify the wrath of God, but
they kindle it: they obtain not righteousness, but they hinder it: they quicken
not, but they kill and destroy. Therefore when he saith: ‘If a law had been
given which could make alive,’ etc., he teacheth plainly that the law, yea even
the law of God, justifieth not, but that it hath a clean contrary effect.
Although
these words of Paul be plain enough, yet are they utterly obscure and unknown
to the Papists. For if they did understand them indeed, they would not so
magnify their free will, their natural strength, the keeping of the counsels,
the works of supererogation, etc. But lest they should seem to be manifestly
wicked and plain infidels in denying the words of the Apostle of Christ so
impudently, they have this pestilent gloss always ready (whereby they pervert
the places of Paul concerning the law which revealeth sin and engendereth
wrath, that is to say, the Ten Commandments): that Paul speaketh only of the
ceremonial and not of the moral law. But Paul speaketh plainly when he saith:
‘If a law had been given,’ etc.; and he excepteth no law. Wherefore this gloss
of the sophisters is not worth a rush. For the laws of the ceremonies were as
well commanded of God and as strictly kept, as the moral laws. The Jews also
kept circumcision as precisely as they did the Sabbath day. It is evident
enough, therefore, that Paul speaketh of the whole law.
These
words of the Apostle are sung and said in the Papacy and in all their churches,
and yet notwithstanding they both teach and live quite contrary.
Paul
saith simply that no law was given to quicken and to bring life: but the
sophisters teach the contrary, and affirm that many and infinite laws are given
to quicken and to bring life. Although they say not this in plain words, yet in
very deed such is their opinion, as their monkish religion doth plainly
witness, besides many other laws, traditions and ceremonies of men, their works
and merits before grace and after, and innumerable other wicked worshippings,
which they have devised of their own heads; and those only have they preached,
treading the Gospel under their feet, and assuredly promising grace, remission
of sins and life everlasting to all such as should keep and accomplish the
same. This that I say, cannot be denied: for their books which are yet extant,
give certain testimony thereof.
But
contrariwise we affirm with Paul, that there is no law, whether it be man’s law
or God’s law, that justifieth and giveth life. Therefore we put as great
difference between the law and righteousness, as is between life and death,
between heaven and hell. And the cause that moveth us so to affirm, is that
plain and evident.place of Paul, where he saith that the law is not given to
justify, to give life, and to save, but only to condemn, to kill, and to
destroy, contrary to the opinion of all men: for naturally they can judge no
otherwise of the law, but that it is given to work righteousness and to give
life and salvation.
This
difference of the offices of the law and of the Gospel keepeth all Christian
doctrine in his true [and proper] use. Also it maketh a faithful man judge over
all kinds of life, over the laws and decrees of all men [and over all doctrine
whatsoever]; and briefly, it giveth him power to try all manner of spirits. On
the other side the Papists, because they confound and mingle the law and the
Gospel together, can teach no certainty touching faith, works, the states and
conditions of life, nor of the difference of spirits. This same thing happeneth
at this day to the fantastical spirits.
Now
therefore after that Paul hath prosecuted his confutations and arguments
sufficiently and in good order, he teacheth that the law (if ye consider his
true and perfect use) is nothing else but as a certain schoolmaster to lead us
unto righteousness. For it humbleth men, it prepareth them and maketh them apt
to receive the righteousness of Christ, when it doth his own proper work and
office, that is, when it maketh them guilty, terrifieth and bringeth them to
the knowledge of sin, wrath, death and hell. For when it hath done this, the
opinion of man’s own righteousness and holiness vanisheth away, and Christ with
his benefits beginneth to wax sweet unto him. Wherefore the law is not against
the promises of God, but rather serveth them. True it is, that it doth not
accomplish the promise, nor bring righteousness: notwithstanding it fiumbleth
us with his exercise and office, and so maketh us more thirsty and more apt to
receive the grace and benefit of Christ. Therefore, saith he, if any law had
been given which might have brought righteousness, and through righteousness
life (for no man can obtain life except first he be righteous), then indeed
righteous should come by the law. Moreover, if there were any state of life,
any work, any religion, whereby a man might obtain remission of sins,
righteousness and life, then should these things indeed jusify and give life.
But this is impossible; for:
The Scripture hath concluded all under sin
Where? First in the promises
themselves as touching Christ, as Genesis
Secondly,
the Scripture shutteth men under sin and under the curse, especially by the
law, because it is his peculiar office to reveal sin and engender wrath, as we
have declared throughout this Epistle, but chiefly out of this sentence of
Paul: ‘Whosoever are of the works of the law, are under the curse’ (Galatians
3:10). Also by that place which the Apostle allegeth out of Deuteronomy 27:26:
‘Cursed is everyone that abideth not in all the words of this law to do them,’
etc. For these sentences in plain words do shut under sin and under the curse,
not only those which sin manifestly against the law, or do not outwardly
accomplish the law, but also those which are under the law, and with all
endeavor go about to perform the same; and such were the Jews, as before I have
said. Much more then doth the same place of Paul shut up under sin and under
the curse, all monks, hermits, Carthusians and such like, with their
professions, rules and religions, to the which they attributed such holiness,
that when a man had once made a vow of his profession, if he died by and by,
they dreamed that he went straight to heaven. But here ye hear plainly that the
Scripture shutteth all under sin. Therefore neither the vow nor the most
perfect religion of the Carthusian, is righteousness [before God]; for all are
condemned. Who pronounceth this sentence? The Scripture. And where?
First
by this promise: ‘The seed of the woman,’ etc., ‘In thee shall be blessed,’
etc. and such like places: moreover by the whole law, whereof the principal office
is to make men guilty of sin, etc. Therefore no monk, no Carthusian, no
Celestine bruiseth the serpent’s head, but they abide bruised and broken under
the head of the serpent, that is, under the power of the devil. Who will
believe this?
Briefly,
whatsoever is without Christ and his promise, whether it be the law of, God or
the law of man, the ceremonial or the moral law, without all exception is shut
under sin; for he that saith ‘all’ excepteth nothing.
Therefore
we conclude with Paul that the policies and laws of all nations, be they never
so good and necessary, with all ceremonies and religions, without faith in
Christ, are and abide under sin, death and eternal damnation, except the
promise by faith in Jesus Christ go withal, as followeth in the next. Of this
matter we have spoken largely before.
Wherefore
this is a true proposition: Only faith justifieth (which notwithstanding our
adversaries can by no means abide.) or Paul here strongly concludeth that the
law doth not quicken nor give life, because it is not given to that end. If
then the law do not justify and give life, much less do works justify. For when
Paul saith that the law giveth not life, his meaning is that works also do not
give life. For it is more to say that the law quickeneth not and giveth not
life, than to say that works do not quicken and give life. If then the law
itself being fulfilled (although it is impossible that it should be
accomplished) do not justify, much less do works justify. I conclude therefore
that faith only justifieth, without works.
Paul
cannot suffer this addition: Faith joined with works justifieth; but he
proceedeth simply by the negative (Romans
That the promise by the faith of Jesus Christ should be given to them that believe
He said before that the Scripture
hath shut all under sin. What! for ever?
No:
but until the promise should be given. Now the promise is the inheritance
itself, or the blessing promised to Abraham: to wit, the deliverance from the
law, sin, death and the devil, and a free giving of grace, righteousness,
salvation and eternal life. This promise, saith he, is not obtained by any
merit, by any law, or by any work, but it is given. To whom? To those that
believe. In whom? In Jesus Christ, who is the blessed Seed which hath redeemed
all believers from the curse, that they might receive the blessing. These words
be not obscure, but plain enough: notwithstanding we must mark them diligently
and weigh well the force and weight thereof. For if all be shut under sin, it
followeth that all nations are accursed and come short of the glory of God:
also that they are under the wrath of God and the power of the devil, and that
no man can be delivered from them by any other means than by faith in Jesus
Christ. With these words therefore Paul inveigheth mightily against the
fantastical opinions of the sophisters and all justiciaries touching the
righteousness of the law and of works; when he saith, ‘that the promise by
faith in Christ Jesus might be given to them that believe.’
Now,
how we should answer to those sentences which speak of works and rewards, I
have sufficiently declared before. And the matter requireth not now, that we
should speak anything of works. For we have not here taken in hand to intreat
of works, but of justification: to wit, that it is not obtained by the law and
works, since all things are shut under sin and under the curse; but by faith in
Christ. When we are out of the matter of justification, we cannot sufficiently
praise and magnify those works which are commanded of God. For who can
sufficiently commend and set forth the profit and fruit of one only work, which
a Christian doth through faith and in faith? Indeed it is more precious than
heaven and earth. The whole world therefore in this life is not able to give a
worthy recompence to such a good work. Yea the world hath not the grace to magnify
the good works of the Godly [as they are worthy], and much less to reward them:
for it seeth them not, or if it do, it esteemeth them not as good works, but as
most wicked crimes, and riddeth the world of those which are the doers thereof,
as most pestilent plagues to mankind.
So
Christ the Savior of the world, for a recompence of his incomprehensible and
inestimable benefits, was put to the most opprobrious death on the cross. The
Apostles also bringing the word of grace and eternal life into the world, were
‘made as the filth of the world and the off-scouring of all things’ (1
Corinthians
He proceedeth in declaring the
profit and necessity of the law. He said before that the law was added for
transgressions: not that it was the principal purpose of God to make a law that
should bring death and damnation, as he saith in Romans 7:13· ‘Was that which
is good,’ saith he, ‘made death unto me? God forbid.’ For the law is a word
that sheweth life, and driveth men unto it. Therefore it is not given only as a
minister of death, but the principal use and end thereof is to reveal death, so
that it might be seen and known how horrible sin is. Notwithstanding it doth
not so reveal death as though it delighted therein and tended to no other end
but to kill and destroy: but to this end it revealeth death, that when men are
terrified, cast down and humbled, they should fear God. And this doth the text
itself in Exodus 20 plainly declare: ‘Fear not (saith Moses), for God is come
to prove you, and that his fear may be before you, that ye sin not’(Exodus
Albeit
then that the law killeth, yet God useth this effect of the law, this death I
mean, to a good end; that is, to [bring] life. For God seeing that this
universal plague of the whole world, to wit, man’s opinion of [his own]
righteousness, his hypocrisy, and confidence in [his own] holiness, could not
be beaten down by any other means, he would that it should be slain by the law:
not for ever, but that when it is once slain, man might be raised up again
above and beyond the law, and there might hear this voice:
Fear
not! I have not given the law, and killed thee by the law, that thou shouldest
abide in this death; but that thou shouldest fear me and live. For the
presuming of good works and righteousness standeth not with the fear of God:
and where the fear of God is not, there can be no thirsting for grace or life.
God must therefore have a strong hammer [or a mighty maul] to break the rocks,
and a hot burning fire in the midst of heaven to overthrow the mountains: that
is to say, to destroy this furious and obstinate beast (this presumption, I
mean), that when a man by this bruising and breaking is brought to nothing, he
should despair of his own strength, righteousness and works, and exceedingly
quake before God; and being thus thoroughly terrified, should thirst after
mercy and remission of sins.
But before faith came, we were kept in ward under the laws shut up unto the faith which should afterward be revealed
That is to say, before the time of
the Gospel and grace came, the office of the law was, that we should be shut
and kept under the same, as it were in prison. This is a goodly and a fit
similitude, shewing the effect of the law, and how righteous it maketh men;
therefore it is diligently to be weighed.
No
thief, no murderer, nor any other malefactor taken captive, loveth the fetters
and the loathsome prison wherein he lieth fast bound; but rather, if he could
he would break and beat into powder the prison together with his iron bonds.
Indeed, while he is in his prison, he refraineth from doing of evil: but not of
a good will, or for love of righteousness, but because the prison restraineth
him that he cannot do it: and now being fast fettered, he hateth not his theft
and his sin (yea he is sorry with all his heart that he is not free and able to
rob and steal); but he hateth the prison, and if he could escape he would rob
and steal as he did before.
The law shutteth men under sin two ways, civilly and spiritually.
Such is the force of the law and the
righteousness that cometh of the law, compelling us to be outwardly good, when
it threateneth death or any other punishment to the transgressors thereof. Here
we obey the law indeed, but for fear of punishment; that is, unwillingly and
with great indignation. But what righteousness is this, when we abstain from
evil for fear of punishment? Wherefore this righteousness of works is indeed
nothing else but to love sin and to hate righteousness, to detest God with his
law, and to love and reverence that which is most horrible and abominable. For
look how heartily the thief loveth the prison and hateth his theft: so gladly do
we obey the law in accomplishing that which it commandeth, and avoiding that
which it forbiddeth.
Notwithstanding,
this fruit and this profit the law bringeth, although men’s hearts remain never
so wicked, that first outwardly and civilly after a sort it restraineth
thieves, murderers and other malefactors. For if they did not a little believe
that sin is punished in this world by the rack, the gallows, the sword and
such-like, and after this life with eternal death and hell-fire, then no
magistrate, no parent or schoolmaster should be able to bridle the fury and
rage of men by any force, laws or chains, But the threatenings of the law
strike a terror into the hearts of the ungodly, whereby they are bridled after
a sort, that they run not headlong into all kinds of wickedness.
Notwithstanding they would rather that there were no law, no punishment, no
hell, and finally no God. If God had no hell, or did not punish the wicked, he
should be loved and praised of all men. But because he punisheth the wicked,
and all are wicked, therefore inasmuch as they are shut under the law, they can
do no otherwise but horribly hate and blaspheme God.
Furthermore,
the law shutteth men under sin not only civilly but also spiritually; that is
to say, the law is also a spiritual prison, and a very hell. For when it
revealeth sin, threateneth death and the eternal wrath of God, a man cannot
avoid it nor find any comfort. For it is not in the power of man to shake off
these horrible terrors which the law stirreth up[in the conscience], or any
other heaviness or bitterness of spirit. Hereof come those lamentable
complaints of the saints, which are everywhere in the Psalms: ‘In hell, who
shall confess unto thee,’ etc.? (Psalm 6:5). For then is a man shut up in
prison: out of the which he cannot escape, nor seeth how he may be delivered
out of these bonds, that is to say, these horrible terrors.
Thus
the law is a prison both civilly and spiritually, For first it restraineth and
shutteth up the ungodly, that they run not headlong according to their own lust
into all kinds of mischief. Again, it sheweth unto us spiritually our sin,
terrifieth and humbleth us, that when we are so terrified and humbled, we may
learn to know our own misery and condemnation. And this is the true and proper
use of the law, so that it be not perpetual. For this shutting and holding
under the law must endure no longer but until faith come; and when faith
cometh, then must this spiritual prison have his end.
Here
again we see that although the law and the Gospel be separate far asunder, and
utterly contrary the one to the other, yet as touching the [inward] affections
they are very nearly joined the one with the other. This Paul sheweth when he
saith: ‘We were kept under the law, and shut up unto the faith which should be
revealed.’ Wherefore it is not enough that we are shut under the law: for if
nothing else should follow, we should be driven to desperation and die in our
sins. But Paul addeth moreover, that we are shut up and kept under a
schoolmaster (which is the law) not for ever, but to bring us unto Christ, who
is the end of the law. Therefore this terrifying, this humbling and this
shutting-up, must not always continue, but only until faith be revealed: that
is, it shall so long continue as shall be for our profit and our salvation; so
that when we are cast down and humbled by the law, then grace, remission of
sins, deliverance from the law, sin death, etc. may become sweet unto us: which
are not obtained by works, but are received by faith alone.
He
which in time of temptation can join these two things together, so repugnant
and contrary: that is to say, which when he is thoroughly terrified and cast
down by the law, doth know that the end of the law and the beginning of grace,
or of faith to be revealed, is now come, useth the law rightly. All the ungodly
are utterly ignorant of this knowledge and this cunning. Gain knew it not when
he was shut up in the prison of the law and seriously felt his sin. At the
first he was without the prison: that is, he felt no terror, although he had
now killed his brother; but he dissembled the matter craftily, and thought that
God himself was ignorant thereof. ‘Am I my brother’s keeper?’ saith he. But
when he heard this word: ‘What hast thou done? Behold the voice of the blood of
thy brother crieth unto me from the earth’ (Genesis 4:9 f.), he began to feel
this prison indeed.
What
did he then? He remained still shut up in prison. He joined not the Gospel with
the law, but said: ‘Mine iniquity is greater than can be forgiven.’ He only
respected the prison, not considering that his sin was revealed unto him to
this end, that he should fly unto God for grace.
Therefore
he despaired and denied God. He believed not that he was shut up to this end,
that grace and faith might be revealed unto him; but only that he should still
remain in the prison of the law. These words: ‘to be kept under’, and ‘to be
shut up’, are not vain and unprofitable, but most true and of great importance.
This keeping under and this prison signifieth the true and spiritual terrors,
whereby the conscience is so shut up that in the wide world it can find no
place where it may be in safety. Yea, as long as these terrors endure, the
conscience feeleth such anguish and sorrow, that it thinketh heaven and earth,
yea if they were ten times more wide and large than they are, to be straiter
and narrower than a mouse-hole. Here is a man utterly destitute of all wisdom,
strength, righteousness, counsel and succor. For the conscience is a marvellous
tender thing, and therefore when it is so shut up under the prison of the law,
it seeth no way how to get out: and this straitness seemeth daily so to
increase, as though it would never have an end. For then doth it feel the wrath
of God, which is infinite and inestimable, whose hand it cannot escape, as
Psalm 139 witnesseth: ‘Whither shall I go from thy spirit?’ etc, Like as
therefore the worldly shutting-up or prison is a bodily affliction, and he that
is so shut up can have no use of his body: even so the spiritual prison is a
trouble and anguish of mind, and he that is shut up in this prison cannot enjoy
quietness of heart and peace of conscience. And yet it is not so for ever (as
reason judgeth when it feeleth this prison), but ‘until faith be revealed.’ The
mind that is so shut up, therefore, must be raised up and comforted after this
sort: Brother, thou art indeed shut up; but persuade thyself that this is not
done to the end that thou shouldest remain in this prison for ever; for it is
written, that we are shut up unto the faith which shall be revealed. Thou art
then afflicted in this prison, not to thy destruction, but that thou mayest be
blessed by the blessed Seed. Thou art killed by the law, that through Christ
thou mayest be quickened again and restored to life. Despair not therefore, as
Cain, Saul and Judas did, who being thus shut up, looked no farther but to
their dark prison, and there still remained: therefore they despaired. But thou
must take another way in these terrors of conscience than they did; that is,
thou must know that it is well done, and good for thee to be so shut up,
confounded and brought to nothing. Use therefore this shutting-up rightly and
as thou shouldest do: that is, to the end that [when the law hath done his
office] faith may be revealed. For God doth not therefore afflict thee, that
thou shouldest still remain in this affliction. He will not kill thee that thou
shouldest abide in death. ‘I will not the death of a sinner,’ etc. (saith he by
the prophet Ezekiel, chap. 33:11). But he will afflict thee that so thou mayest
be humbled, and know that thou hast need of the mercy of God and the benefit of
Christ.
This
holding in prison under the law, then, must not always endure, but must only
continue to the coming or revealing of faith; which this sweet verse of the
Psalm doth teach us: ‘The Lord delighteth in those that fear him’ (Psalm
147:11), that is to say, which are in prison under the law.
But
by and by after he addeth: ‘and in those that hope in his mercy.’
Therefore
we must join these two things together, which indeed are as contrary the one to
the other as may be. For what can be more contrary than to fear and abhor the
wrath of God, and to trust in his mercy? The one is hell, the other is heaven:
and yet they must be nearly joined together in the heart. By speculation a man
may easily join them together; but in practice so to do, of all things it is
the hardest; which I myself have often proved by my own experience. Of this
matter the Papists and Sectaries know nothing at all. Therefore these words of
Paul are to them obscure and altogether unknown; and when the law revealeth
unto them their sin, accuseth and terrifieth them, they can find no counsel, no
help or succor; but fall to desperation as Cain and Saul did.
Seeing
the law therefore (as is said) is our tormentor and our prison, certain it is
that we do not love it, but hate it. He therefore that saith he loveth the law,
is a liar and knoweth not what he saith. A thief and a robber should shew
himself stark mad, that would love the prison, the fetters and chains. Seeing
then that the law shutteth us up, and holdeth us in prison, it cannot be but we
must needs be extreme enemies to the law. To conclude: so well we love the law
and the righteousness thereof, as a murderer loveth the dark prison, the strait
bonds and irons. How then should we be justified by the law?
And shut up unto the faith which should after be revealed
This Paul speaketh in respect of the
fullness of the time wherein Christ came. But we must apply it not only to that
time, but also to the inward man. For that which is done as an history, and
according to the time wherein Christ came, abolishing the law, and bringing
liberty and eternal life to light, is done spiritually every day in every Christian:
in whom is found continually, some while the time of the law, and some while
the time of grace. For the Christian man hath a body, in whose members (as Paul
saith, Romans
Both
these times then (of the law and of grace, I mean) are in a Christian, as
touching the affections [and inward man]. The time of the law is when the law
exerciseth me, tormenteth me with heaviness of heart, oppresseth me, bringeth
me to the knowledge of sin, and increaseth the same. Here the law is in his
true use [and perfect work]: which a Christian oftentimes feeleth as long as he
liveth. So there was given unto Paul ‘a prick in the flesh, the angel of Satan
to buffet him ‘ (2 Corinthians 12:7). He would gladly have felt every moment
the joy of conscience, the laughter of the heart, and the sweet taste of
eternal life. Again, he would gladly have been delivered from all trouble and
anguish of spirit; and therefore he desired that this temptation might be taken
from him. Notwithstanding this was not done, but the Lord said unto him: ‘My
grace is sufficient for thee: for my power is made perfect in weakness’ (2
Corinthians 12:9). This battle doth every Christian experience. To speak of
myself, there are many hours in the which I chide and contend with God, and
impatiently resist him. The wrath and judgment of God displeaseth me; and
again, my impatiency, my murmuring, and such like sins do displease him. And
this is the time of the law, under the which a Christian man continually liveth
as touching the flesh. ‘For the flesh lusteth continually
against the spirit, and the spirit against the flesh’ (Galatians
The
time of grace is, when the heart is raised up again by the promise of the free
mercy of God, and saith: ‘Why art thou heavy, O my soul, and why dost thou
trouble me? ‘ (Psalm 42:5). Dost thou see nothing but the law, sin, terror,
heaviness, desperation, death, hell and the devil? Is there not also grace,
remission of sins, righteousness, consolation, joy, peace, life, heaven,
Christ, and God? Trouble me no more, O my soul. What is the law, what is sin,
what are all evils in comparison of these things? Trust in God, who hath not
spared his own dear Son, but hath given him to the death of the Cross for thy
sins. This is then to be shut up under the law after the flesh, not for ever,
but till Christ be revealed. Therefore when thou art beaten down, tormented and
afflicted by the law, then say: Lady Law, thou art not alone, neither art thou
all things; but besides thee there are yet other things much greater and better
than thou art, namely, grace, faith, the blessing, etc. These do not not accuse
me, terrify me, condemn me; but they comfort me, they bid me have a good hope and
promise unto me certain victory and salvation in Christ. There is no cause
therefore why I should despair.
He
that is skillful in this art and this cunning, may indeed be called a right
divine. The fantastical spirits and their disciples at this day, which
continually brag of the spirit, do persuade themselves that they are very
expert and cunning therein. But I and such as I am have scarcely learned the
first principles thereof, although we be diligent scholars in the school where
it is learned. It is learned indeed, but so long as the flesh and sin do
endure, it can never be perfectly learned and as it should be. So then a
Christian is divided into two times. Inasmuch as he is flesh, he is under the
law; inasmuch as he is spirit, he is under grace. Concupiscence, covetousness,
ambition, pride, etc. do always cleave to the flesh, also ignorance, contempt
of God, impatiency, murmuring and anger against God, because he hindereth and
breaketh off our counsels, our devices and enterprises, and because he speedily
punisheth not such as are wicked [rebellious] and contemptuous persons, etc.
Such manner of sins are rooted in the flesh of the saints. Wherefore, if thou
behold nothing but the flesh, thou shalt abide always under the time of the
law. But these days must be shortened, or else no flesh should be saved
(Matthew 24:22). The law must have his time appointed, wherein it must have his
end. The time of the law therefore is not perpetual, but hath his end, which
end is Jesus Christ.
But
the time of grace is eternal. For Christ being once dead, dieth no more (Romans
6:9 f.). He is eternal: therefore the time of grace also is eternal.
Such
notable sentences in Paul, we may not lightly pass over, as the Papists and
Sectaries are wont to do. For they contain words of life, which do wonderfully
comfort and confirm afflicted consciences; and they which know and understand
them well, can rightly judge concerning faith: they can discern a true fear
from a false fear: they can judge of all affections [of the heart], and discern
all spirits. The fear of God is an holy and a precious thing, but it must not
be eternal. Indeed it ought to be always in a Christian, because sin is always
in him; but it must not be alone, for then is it the fear of Cain, Saul, and
Judas, that is to say, a servile and a desperate fear. A Christian therefore
must vanquish fear by faith in the Word of grace. He must turn away his eyes
from the time of the law, and look unto Christ and unto the faith which is to
be revealed. Then his fear becometh sweet unto him, and is mingled with nectar,
so that he no longer feareth only, but beginneth also to love God. For if a man
do only behold the law and sin, setting faith aside, he shall never be able to
put away fear, but shall at length fall to desperation.
Thus
doth Paul very well distinguish the time of the law and grace. Let us also
learn rightly to distinguish the time of them both, not in words, but in [the
inward] affection: which is a very hard matter. For albeit these two things are
separate far asunder, yet are they most nearly joined together in one heart.
Nothing is joined more nearly together than fear and trust, than the law and
the Gospel, than sin and grace. For they are so united together that the one is
swallowed up of the other. Wherefore there is no mathematical conjunction like
unto this.
At
this place, ‘Wherefore then serveth the law?’ Paul began to dispute of the law;
also of the use and the abuse thereof, taking occasion of that which before he
had affirmed, that the faithful do obtain righteousness by grace [only], and by
the promise, and not by the law. Upon that disputation rose this question:
Wherefore then serveth the law? For reason hearing that righteousness or the
blessing is obtained by grace and the promise, by and by inferreth: Then the
law profiteth nothing. Wherefore the doctrine of the law must be diligently
considered, that we may know what and how we ought to judge thereof, lest that
either we reject the same altogether, as the fantastical spirits do (which ten
years ago stirring up the rustical people to sedition, said that the liberty of
the Gospel giveth freedom to all men from all manner of laws), or else lest we
should attribute the power of justifying to the law. For both sorts do offend
against the law: the one on the right hand, which will be justified by the law,
and the other on the left hand, which will be clean delivered from the law. We
must therefore keep the highway, so that we neither reject the law, nor
attribute more unto it than we ought to do.
That
which I have before so often repeated concerning both the uses of the law,
namely, the civil and the spiritual use, do sufficiently declare that the law
is not given for the righteous: but (as Paul saith in another place) for the
unrighteous and rebellious. Now, of the unrighteous there are two sorts, that
is to say, they which are to be justified, and they which are not to be
justified. They which are not to be justified must be bridled by the civil use
of the law; for they must be bound with the bonds of the law, as savage and
untamed beasts are bound with cords and chains. This use of the law hath no
end: and of this Paul here speaketh nothing. But they that are to be justified,
are exercised with the spiritual use of the law for a time: for it doth not
always continue, as the civil use of the law doth, but it looketh to faith
which is to be revealed, and when Christ cometh it hath its end. Hereby we may
plainly see that all the sentences wherein Paul intreateth of the spiritual use
of the law, must be understood of those which are to be justified, and not of
those which are justified already. For they which are justified already,
inasmuch as they abide in Christ, are far above all law. The law then must be
laid upon those that are to be justified, that they may be shut up in the
prison thereof, until the righteousness of faith come: not that they attain
this righteousness through the law (for that were not to use the law rightly,
but to abuse it); but that when they are cast down and humbled by the law, they
should fly unto Christ, ‘who is the end of the law to righteousness, to every
one that believeth ‘ (Romans 10:4).
Now
the abusers of the law, are first of all the justiciaries and hypocrites which
dream that men are justified by the law. For that use of the law doth not
exercise and drive a man to faith which is to be revealed, but it maketh
careless, arrogant hypocrites, swelling and presuming of the righteousness and
works of the law, and hindereth the righteousness of faith. Secondly, they abuse
the law which will utterly exempt a Christian man from the law, as the
fantastical spirits went about to do: which was the occasion that they raised
up that sedition of the rustical people. Of this sort there are very many also
at this day which profess the Gospel with us: who being delivered from the
tyranny of the Pope by the doctrine of the Gospel, do dream that the Christian
liberty it a dissolute and a carnal liberty to do whatsoever they list. These
(as Peter saith, 1 Peter
This
abuse in them is the cause that they fall to desperation: as in the hypocrites
it is the cause of arrogancy and presumption.
Contrariwise,
the true use of the law can never be esteemed and magnified as it is worthy,
namely, that when the conscience shut up under the law despaireth not, but
being instructed by the wisdom of the Holy Ghost, concludeth in the midst of
its terrors: I am indeed shut up as a prisoner under the law, but not for ever;
yea, this shutting-up shall turn to my great profit. How so? Because that I
being thus shut up, shall be driven to sigh and seek the hand of an helper,
etc. After this manner the law is an inforcer, which by compulsion bringeth the
hungry unto Christ, that he may satisfy them with his good things. Wherefore
the proper office of the law is to show unto us our sins, to make us finally,
to humble us, to kill us, and to bring us down to hell, and ally to take from us
all help, all succor, all comfort: but yet altogether to this end, that we may
be justified, exalted, quickened to life, carried up into heaven, and obtain
all good things.
Therefore
it doth not only kill, but it killeth that we may live.
Wherefore the law was our schoolmaster to bring us to Christ
Here again he joineth the law and
the Gospel together (which are separate so far asunder) as touching the
affections [and inward man], when he saith:
The
law is a schoolmaster to Christ. This similitude also of the schoolmaster is
worthy to be noted. Although a schoolmaster be very profitable and necessary to
instruct and to bring up children, yet show me one child or scholar which
loveth his master. How heartily did the Jews love their Moses, and willingly do
what he commanded! Such was their love and obedience unto Moses, that in every
hour (as the history witnesseth) they would with all their hearts have stoned
him (Exodus 17:4). It is not possible therefore that the scholar should love
his master.
For
how can he love him which keepeth him in prison, that is to say, which
suffereth him not to do that which gladly he would? And if he do any thing
against his commandment, by and by he is rebuked and chastised, yea and is
constrained moreover to kiss the rod when he is beaten. Is not this (I pray
you) a goodly righteousness and obedience of the scholar, that he obeyeth his
master severely threatening and so sharply correcting him, and kisseth the rod?
But doth he thus willingly and with gladness? As soon as his master hath turned
his back, he breaketh the rod, or casteth it into the fire. And if he had any
power over his master, he would not suffer himself to be beaten of him, but
rather he would beat him. And yet notwithstanding, the schoolmaster is very necessary
for the child, to instruct and to chastise him; otherwise the child without his
discipline, instruction and good education should be utterly lost.
The
schoolmaster therefore is appointed for the child to teach him, to bring him up
and to keep him as it were in prison. But to what end, or how long?
Is
it to the end that this strict and sharp dealing of the schoolmaster should
always continue, or that the child should remain in continual bondage. Not so,
but only for a time, that this obedience, this prison and discipline might turn
to the profit of the child, that when the time cometh he might be his father’s
heir. For it is not the father’s will that his son should be always subject to
the schoolmaster, and always beaten with rods; but that by his instruction and
discipline he might be made able and meet to be his father’s successor.
Even
so the law (saith Paul) is nothing else but a schoolmaster: not for ever, but
until it have brought us to Christ; as in other words he said also before: ‘The
law was added because of transgressions until the seed should come;’ also: ‘The
Scripture hath shut all under sin, that the promise,’ etc.
Again:
‘We were kept under, and shut up unto faith which should after be revealed.’
Wherefore the law is not only a schoolmaster, but it is a schoolmaster to bring
us unto Christ. For what a schoolmaster were he which would always torment and
beat the child, and teach him nothing at all? And yet such schoolmasters there
were in time past, when schools were nothing else but a prison and a very hell,
the schoolmasters cruel tyrants and very butchers. The children were always
beaten, they learned with continual pain and travail, and yet few of them came
to any profit. The law is not such a schoolmaster. For it doth not only terrify
and torment (as the foolish schoolmaster beateth his scholars and teacheth them
nothing); but with his rods he driveth us unto Christ: like as a good
schoolmaster instructeth and exerciseth his scholars in reading and writing, to
the end that they may come to the knowledge of good letters and other
profitable things, that afterwards they may have a delight in doing of that
which before, when they were constrained thereunto, they did against their
wills.
By
this goodly similitude Paul showeth what is the true use of the law, namely,
that it justifieth not hypocrites, for they remain without Christ in their
presumption and security; and contrariwise, that it leaveth not in death and
damnation those that are of a contrite heart (so that they use it as Paul
teacheth) but driveth them unto Christ. But they which in these terrors
continue still in their faintheartedness, and do not apprehend Christ by faith,
do fall at length into desperation. Paul therefore in this allegory of the
schoolmaster most lively expresseth the true use of the law. For like as the
schoolmaster reproveth his scholars, grieveth them, and maketh them heavy, and
yet not to the end that this bondage should always continue, but that it should
cease when the children are well brought up and instructed accordingly, and
that afterwards without any constraint of the schoolmaster they should
cheerfully enjoy their liberty and their father’s goods: even so they which are
vexed and oppressed with the law, do know that these terrors and vexations
shall not always continue, but that thereby they are prepared to come unto
Christ which is to be revealed, and so to receive the liberty of the Spirit,
etc.
That we may be made righteous by faith
The law is not a schoolmaster to bring
us unto another lawgiver which requireth good works, but unto Christ our
justifier and savior, that by faith in him we might be justified, and not by
works. But when a man feeleth the force and strength of the law, he doth not
understand nor believe this.
Therefore
he saith: I have lived wickedly; for I have transgressed all the commandments
of God, and therefore I am guilty of eternal death. If God would prolong my
life certain years, or at least certain months, I would amend my life and live
holily hereafter. Here, of the true use of the law he maketh an abuse, and
losing sight of Christ he looketh unto another lawgiver.
Reason
being overtaken in these terrors and straits, is bold to promise unto God the
fulfilling of all the works of the whole law. And hereof came so many sects of
monks, so many ceremonies and so many works, devised to deserve grace and
remission of sins. And they which devised these things, thought that the law
was a schoolmaster to lead them not unto Christ, but to a new law, or unto
Christ as a law-giver, and not as one that hath abolished the law.
But
the true use of the law is, that I should know that I am brought to the
knowledge of my sin and humbled by the law, that so I may come unto Christ and
may be justified by faith. But faith is neither law nor work, but an assured
confidence which apprehendeth Christ, ‘who is the end of the law,’ Romans 10.
And how? Not that he hath abolished the old law and given a new; or that he is
a judge which must be pacified by works as the Papists have taught: but he is
the end of the law unto righteousness to all those that believe; that is to
say, every one that believeth in him is righteous, and the law cannot accuse
him, etc. This is the true use and force of the law. The law then is good,
holy, profitable and necessary, so that a man use it as he should do. Now, they
that abuse the law are first the hypocrites which attribute unto the law a
power to justify; and secondly they which do despair, not knowing that the law
is a schoolmaster to lead men unto Christ: that is to say, that the law
humbleth them not to their destruction, but to their salvation. For God
woundeth that he may heal again, killeth that he may quicken again, etc.
Now
Paul, as before I have said, speaketh of those which are to be justified, and
not of those which are justified already. Therefore when thou goest about to
reason as concerning the law, thou must take the matter of the law, or that
whereupon the law worketh, namely, the sinner and the wicked person. Him the law
justifieth not, but setteth sin before his eyes, casteth him down, and bringeth
him to the knowledge of himself: it showeth unto him hell, the wrath and the
judgment of God. This is indeed the proper office of the law. Then followeth
the use of this office: to wit, that the sinner may know that the law doth not
reveal unto him his sin and thus humbleth him, to the end he should despair:
but that by this accusing and bruising, it may drive him unto Christ the Savior
and comforter. When this is done, he is no longer under the schoolmaster. And
this use is very necessary. Forseeing the whole world is overwhelmed with sin,
it hath need of this ministry of the law, that sin may be revealed: otherwise
no man should ever attain to righteousness, as before we have largely declared.
But what worketh the law in them that are already justified by Christ? Paul
answereth by these words, which are, as it were, an addition to that which
goeth before:
But after that faith is come, we are no longer under a schoolmaster
That is to say: we are free from the
law, from the prison, and from our schoolmaster; for when faith is revealed,
the law terrifieth and tormenteth us no more. Paul here speaketh of faith as it
was preached and published to the world by Christ in the time before appointed.
For Christ taking upon him man’s nature, came once in time, abolished the law
with all its effects, and by his death delivered from sin and eternal death all
those which lay hold on this his benefit by faith. If therefore ye look unto Christ
and that which he hath done, there is now no law. For he, coming in the time
appointed, verily took away the law. Now, since the law is one, we are not kept
under the tyranny thereof any more; but we live in joy and safety under Christ,
who now so sweetly reigneth in us by his Spirit. Now where the Lord [reigneth]
there is liberty. Wherefore, if we could perfectly apprehend Christ, which hath
abolished the law by his death and hath reconciled us unto his Father, that
schoolmaster should have no power over us at all. But the law of the members
rebelling against the law of the mind, hindreth us, that we cannot perfectly
lay hold upon Christ. The lack therefore is not in Christ, but in us, which
have not yet put off this flesh, to which sin continually cleaveth as long as
we live. Wherefore, as touching ourselves, we are partly free from the law and
partly under the law. Like Paul, we serve with our mind the law of God, but
with our flesh the law of sin (Romans
Hereof
it followeth, that as touching the conscience, we are fully delivered from the
law, and therefore that schoolmaster must not rule in it; that is, he must not
afflict it with his terrors, threatenings and captivity. And albeit he go about
so to do never so much, yet is not the conscience moved therewith. For it hath
Christ crucified before her eyes, who hath removed all the offices of the law
out of the conscience, putting out the handwriting of ordinances that was
against us, etc. (Corinthians
For
this is the exercise of the law in the saints, namely, the daily mortification
of the flesh, of reason and of our own strength, and the daily renewing of our
mind, as it is said in 2 Corinthians
We
receive then the first-fruits of the Spirit: the leaven is hid in the mass of
the dough: but all the dough is not yet leavened: now it is yet but only begun
to be leavened. If I behold the leaven, I see nothing else but pure leaven: but
if I behold the whole mass, I see that it is not all pure leaven.
That
is to say, if I behold Christ, I am altogether pure and holy, knowing nothing
at all of the law; for Christ is my leaven. But if I behold my own flesh, I
feel in myself covetousness, lust, anger, pride, etc.; also the fear of death,
heaviness, hatred, murmuring, and impatiency against God. The more these things
are in me, the more Christ is absent from me; or if he be present, his presence
is but weak. Here we have need of a schoolmaster to exercise and vex this
strong ass the flesh, that by this exercise sins may be diminished, and a way
prepared for Christ. For as Christ came once corporally at the time appointed,
abolished the whole law, vanquished sin, destroyed death and hell; even so he
cometh unto us spiritually without ceasing, and daily quencheth and killeth
those sins in us.
This
I say, that thou mayest be able to answer, if any shall thus object:
Christ
came into the world and at once took away all our sins, and cleansed us by his
blood; what need we then to hear the Gospel, or to receive Absolution and the
Sacraments? True it is that inasmuch as thou beholdest Christ, the law and sin
are quite abolished. But Christ is not yet come unto thee; or if he be come,
yet notwithstanding there are remnants of sin in thee; thou art not yet
thoroughly leavened. For where concupiscence, heaviness of spirit, and fear of
death is, there is yet also the law and sin.
Christ
is not yet truly present: for when he cometh indeed, he driveth away fear and
heaviness, and bringeth peace and quietness of conscience. So far forth then as
I do apprehend Christ by faith, so much is the law abolished unto me. But my
flesh, the world, and the devil do hinder faith in me, that it cannot be
perfect. Right gladly I would that that little light of faith which is in my
heart, were spread throughout all my body and all the members thereof; but it
is to be done, it is not by and by spread, but only beginneth to be spread. In
the mean season this is our consolation, that we who have the first fruits of
the Spirit, do now begin to be leavened. But we shall be thoroughly leavened
when this body of sin is dissolved, and we shall rise new creatures wholly, together
with Christ.
Albeit
then that Christ be one and the same yesterday, to-day, and shall be for ever
(Hebrews 13:8); and albeit that Adam and all the faithful which were before
Christ, had the Gospel and faith; yet notwithstanding Christ came once in the
time before determined, and faith also came once when the Apostles preached and
published the Gospel throughout the world.
Moreover,
Christ cometh also spiritually every day; and faith likewise cometh daily by
the word of the Gospel. Now, when faith is come, the schoolmaster is
constrained to give place with his heavy and grievous office. Christ cometh
also spiritually when we still more and more do know and understand those
things which by him are given unto us, and increase in grace and in the knowledge
of him (2 Peter 3:18).
For ye are all the sons of God by faith in Christ Jesus
Paul, as a true and an excellent
teacher of faith, hath always these words in his mouth: ‘By faith,’ ‘in faith,’
‘of faith, which is in Christ Jesus’ etc. He saith not: Ye are the children of
God because ye are circumcised, because ye have heard the law, and have done
the works thereof (as the Jews do imagine, and the false apostles teach), but:
by faith in Jesus Christ. The law then maketh us not children of God, and much less
men’s traditions. It cannot beget us into a new nature, or a new birth; but it
setteth before us the old birth, whereby we were born to the kingdom of the
devil; and so it prepareth us to a new birth, which is by faith in Jesus
Christ, and not by the law, as Paul plainly witnesseth: ‘For ye are all the
sons of God by faith,’ etc. As if he said: Albeit ye be tormented, humbled, and
killed by the law, yet hath not the law made you righteous, or made you
children of God, but this is the work of faith. What faith? Faith in Christ.
Faith therefore in Christ maketh us the children of God, and not the law. The
same thing witnesseth also
For all ye that are baptized, have put on Christ
To put on Christ is taken two manner
of ways, according to the law, and according to the Gospel. According to the
law, as it is said in Romans 13: ‘Put ye on the Lord Jesus Christ;’ that is,
follow the example and virtues of Christ. Do that which he did, and suffer that
which he suffered.
And
in 1 Peter 2: ‘Christ hath suffered for us, leaving us an example that we
should follow his steps.’ Now we see in Christ a singular patience, an
inestimable mildness of love, and a wonderful modesty in all things. This
goodly apparel of Christ we must put on, that is to say, follow these virtues.
So also may we imitate the saints.
But
the putting on of Christ according to the Gospel, consisteth not in imitation,
but in a new birth and a new creation: that is to say, in putting on Christ
himself, his innocency, his righteousness, his wisdom, his power, his saving
health, his life and his spirit. We are clothed with a leather coat of Adam,
which is a mortal garment, and a garment of sin: that is to say, we are all
subject unto sin, all sold under sin; there is in us horrible blindness,
ignorance, contempt and hatred of God; moreover, evil concupiscence,
uncleanness, covetousness, etc. This garment, that is to say, this corrupt and
sinful nature, we received from Adam; which Paul is wont to call the old man.
This old man must be put off with all his works (Ephesians
Therefore
the righteousness of the law, or of our own works, is not given unto us in
Baptism, but Christ himself is made our garment. Now Christ is no law, no law-giver,
no work; but a divine and an inestimable gift, whom the Father hath given unto
us, that he might be our justifier, our savior, and our redeemer. Wherefore, to
put on Christ according to the Gospel, is not to be apparelled with the law and
with works, but with an incomparable gift; that is to say, with remission of
sins, righteousness, peace, consolation, joy in the Holy Ghost, salvation, life
and Christ himself.
This
is diligently to be noted, because of the fond and fantastical spirits, which
go about to deface the majesty of Baptism, and speak wickedly of it.
Paul
contrariwise commendeth and setteth it forth with honorable titles, calling it
‘the washing of the new birth, the renewing of the Holy Ghost’ (Titus 3). And
here also he saith, that all they which are baptized, have put on Christ. As if
he said: Ye have not received through Baptism a mere token whereby ye are
enrolled in the number of the Christians, as in our time many fantastical heads
have supposed, which have made of Baptism a token only, that is to say, a bare
and empty sign. But as many (saith he) as have been baptised, have put on
Christ: that is, ye have been carried out of the law into a new birth, which is
wrought in Baptism. Therefore ye are not now any longer under the law, but ye
are clothed with a new garment; to wit, with the righteousness of Christ. Paul
therefore teacheth that Baptism is not a sign, but the garment of Christ, nay,
that Christ himself is our garment. Wherefore Baptism is a thing of great force
and efficacy. Now, when we are apparelled with Christ, as with the robe of our
righteousness and salvation, then we must put on Christ also as the apparel of
imitation and example. These things I have handled more largely in another
place, therefore I here briefly pass them over.
There is neither jew nor grecian, there is neither bond nor free, there is neither male nor female
Here might be added many more names
of persons and offices which are ordained of God, as these: there is neither
magistrate nor subject, neither teacher nor hearer, neither schoolmaster nor
scholar, neither master nor servant, neither mistress nor maid, etc. For in
Christ Jesus all states, yea, even such as are ordained of God, are nothing.
Indeed the male, the female, the bond, the free, the Jew, the Gentile, the
prince, the subject, are the good creatures of God; but in Christ, that is, in
the matter of salvation they are nothing, with all their wisdom, righteousness,
religion and power.
Wherefore,
with these words, ‘There is neither Jew’ etc., Paul mightily abolisheth the
law. For here, when a man is renewed by baptism, and Christ is put on, there is
neither Jew nor Grecian, etc. The Apostle speaketh not here of the Jew
according to his nature and substance, but he calleth him a Jew which is the
disciple of Moses, is subject to the law, is circumcised, and with all his
endeavor keepeth the ceremonies commanded in the law. Where Christ is put on,
saith he, there is neither Jew nor circumcision, nor ceremony of the
Wherefore
the conscience, believing in Christ, must be so surely persuaded that the law
is abolished, with all his terrors and threatenings, that it should be utterly
ignorant whether there were ever any Moses, any law,
or any Jew. For Christ and Moses can in no wise agree. Moses came with the law,
with many works, and with many ceremonies; but Christ came without any law,
without any exacting of works, giving grace and righteousness, etc.
For
‘the law was given by Moses, but grace and truth came by Jesus Christ’ (John
Moreover
when he saith, ‘nor Grecian,’ he also rejecteth and condemneth the wisdom and
righteousness of the Gentiles. For among the Gentiles there were great and
notable men, as Xenophon, Themistocles, Marcus Fabius, Attilius Regulus,
Cicero, Pomponius Atticus, and many other, which being endued with singular and
truly heroic virtues, governed commonweals excellently, and did many worthy
acts for the preservation thereof; and yet all these were nothing before God,
with their wisdom, their power, their notable acts, their excellent virtues,
laws, religions, and ceremonies: for we must not think that the Gentiles did
condemn all honesty and religion. Yea all nations of all ages dispersed
throughout the world had their laws, religions, and ceremonies without the
which it is not possible that mankind should be governed. All righteousness
therefore concerning either the government of families, or commonweals, or
divine matters (as was the righteousness of the law), with all the obedience,
execution and holiness thereof, be it never so perfect, is nothing worth before
God. What then? The garment of Christ which we put on in Baptism.
So,
if the servant do his duty, obey his master, serve in his vocation never so
diligently and faithfully; if he that is at liberty be in authority and govern
the commonweahh, and guide his own family honestly and with praise; if the man
to that which pertaineth to the man in marrying a wife, in governing his
family, in obeying the magistrate, in behaving himself decently towards all
men; if the woman live chastely, obey her husband, see well to her household,
bring up her children godly (which are indeed excellent gifts and holy works);
yet are all these nothing in comparison of that righteousness which is before
God. To be brief, all the laws, ceremonies, religions, rightousness and works
in the whole world, yea, of the Jews themselves, which were the first that had
the kingdom and priesthood ordained and appointed of God, with their holy laws,
religion, ceremonies and worshippings; all these (I say) take not away sin,
deliver not from death, nor purchase life.
Therefore
your false apostles do subtilly seduce you (O ye Galatians) when they teach you
that the law is necessary to salvation: and by this means they spoil you of
that excellent glory of your new birth and your adoption, and call you back to
your old birth, and to the most miserable servitude of the law, making you of
the free children of God, bond-children of the law, whilst they will have a
difference of persons according to the law. Indeed there is a difference of
persons in the law and in the world, and there it ought to be, but not before
God, where all men are equal. ‘All have sinned, and are destitute of the glory
of God’ (Romans
For ye are all one in Christ Jesus
These are excellent words. In the
world, and according to the flesh, there is a great difference and inequality
of persons, and the same must be diligently observed. For if the woman would be
the man, if the son would be the father, the servant the master, the subject
the magistrate, there should be nothing else but a confusion of all estates and
of all things.
Contrariwise
in Christ, where there is no law, there is no difference of persons, there is
neither Jew nor Grecian, but all are one. For there is but one body, one
spirit, one hope of vocation for all: there is one Gospel, one faith, one
Baptism, one God and Father of all, one Christ and Lord of all.
We
have the same Christ, I, thou, and all the faithful, which Peter, Paul, and all
the saints had. The same have all baptized infants. Here therefore the
conscience knoweth nothing of the law, but hath Christ only before her eyes.
Therefore Paul is always wont to add this clause: ‘In Christ Jesu.’
Who,
if he be taken out of our sight, then all our salvation is lost.
The
fantastical spirits at this day do speak after the manner of the popish
school-divines, dreaming that faith is a quality cleaving in the heart without
Christ. This is a deadly error. But Christ should be so set forth, that thou
shouldest see nothing besides him, and shouldest think that nothing can be more
near unto thee, or more present within thy heart than he is. For he sitteth not
idly in heaven; but is present with us, working and living in us.
As
he saith before in the second chapter: ‘I live; yet not I, but Christ liveth in
me.’ And here likewise: ‘Ye have put on Christ.’ Faith therefore is a certain steadfast
beholding, which looketh upon nothing else but Christ the conqueror of sin and
death, and the giver of righteousness, salvation and eternal life. This is the
cause that Paul nameth and setteth forth Jesus Christ so often in his epistles,
yea almost in every verse. but he setteth him forth by the Word: for otherwise
he cannot be apprehended than by faith in the Word.
This
was notably and lively represented by the brazen serpent, which is a figure of
Christ. Moses commanded the Jews which were stung of serpents in the desert, to
do nothing else but steadfastly behold the brazen serpent, and not to turn away
their eyes. They that did so, were healed only by that steadfast and constant
beholding of the serpent (Numbers 21:6 ff.). But contrariwise, they died which
obeyed not the commandment of Moses, but looked upon their wounds and not upon
the serpent. So if I would find comfort when my conscience is afflicted, or
when I am at the point of death, I must do nothing but apprehend Christ by
faith, and say: I believe in Jesus Christ the Son of God, who suffered, was
crucified, and died for me, etc., in whose wounds and in whose death I see my
sin, and in his resurrection victory over sin, death and the devil, also
righteousness and eternal life. Besides him I see nothing, I hear nothing. This
is true faith concerning Christ and in Christ, whereby we are made members of
his body, flesh of his flesh, and bone of his bones. In him therefore we live,
we move, and we have our being. Vain therefore is the speculation of the
fantastical heads concerning faith, which dream that Christ is spiritually,
that is, speculatively, in us, but really in heaven. Christ and faith must
thoroughly be joined together. We must be in heaven and Christ must live and
work in us. Now, he liveth and worketh in us, not by speculation and naked
knowledge, but indeed and by a true and a substantial presence.
And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise
That is to say: if ye believe and be
baptized into Christ, if ye believe, I say, that he is that promised Seed of
Abraham which brought the blessing to all the Gentiles, then are ye the
children of Abraham, not by nature, but by adoption. For the Scripture
attributeth unto him, not only children of the flesh, but also of adoption and
of the promise, and foresheweth that they shall receive the inheritance, and
the other shall be cast out of the house.
So
Paul in few words translateth the whole glory of Libanus, that is to say, of
the Jewish people, unto the desert, that is, unto the Gentiles. And this place
comprehendeth a singular consolation: to wit, that the Gentiles are the
children of Abraham, and consequently the people of God. But they are the
children of Abraham, not by carnal generation but by the promise. The kingdom
of heaven then, life, and the eternal inheritance, belongeth to the Gentiles.
And this the Scripture signified long before when it saith: ‘I have made thee a
father of many nations’ (Genesis 17:5). Again: ‘In thy seed shall all nations
be blessed’ (Genesis
Indeed
the promise was made only to the Jews, and not to us that are Gentiles, Psalm
147: ‘He sheweth his word unto Jacob, etc. He hath not dealt so with every
nation,’ etc. Notwithstanding, that which was promised cometh unto us by faith,
by the which only we apprehend the promise of God. Albeit then that the promise
be not made unto us, yet is it made as touching us and for us; for we are named
in the promise: ‘In thy seed shall all nations be blessed.’ For the promise
sheweth plainly that Abraham should be the father, not only of the Jewish
nation, but of many nations, and that he should be the heir, not of one
kingdom, but of all the world (Romans 4). So the glory of the whole
CHAPTER 4
This I say, that the heir as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors, until the appointed of the father.
YE see with what vehement affection
Paul goeth about to call back the Galatians, and what strong arguments he useth
in debating the matter, gathering similitudes of experience, of the example of
Abraham, of the testimonies of the Scripture, and of the time, so that oftentimes
he seemeth to renew the whole matter again. For before, he had in a manner
finished the disputation concerning justification, concluding that a man is
justified before God by faith only and alone. But because he calleth also to
remembrance this political example of the little heir, he bringeth the same
also for the confirmation of his matter. Thus trying every way, he lieth in
wait with a certain holy subtlety to take the Galatians unawares; as he saith
in another place: ‘Being crafty, I caught you with guile’ (2 Corinthians
Ye
see, saith he, that it is ordained by the civil laws, that an heir, albeit he be the lord of all his father’s goods, differeth
not from a servant. Indeed he hath an assured hope of an inheritance: but
before he come to his years, his tutors hold him in subjection, like as the
schoolmaster doth the scholar.
They
commit not unto him the ordering of his own goods, but constrain him to serve,
so that he is kept and maintained with his own goods like a servant. Therefore
as long as this bondage endureth, that is, so long as he is under tutors and
governors, he differeth nothing from a servant. And this subjection and
servitude is very profitable for him: for otherwise through folly he would soon
waste all his goods. This captivity endureth not always, but hath a certain
time limited and appointed by the father wherein it must end.
So also we, as long as we were children, were in bondage under the rudiments of the world
In like manner, when we were little
children, we were heirs, having the promise of the inheritance to come, which
should be given unto us by the seed of Abraham, that is to say, by Christ, in
whom all nations should be blessed. But because the fullness of time was not
yet come, Moses, our tutor, governor, and schoolmaster, came holding us in
captivity with our hands bound, so that we could bear no rule, nor possess our
inheritance. In the meantime notwithstanding, like as an heir is nourished and
maintained in hope of liberty to come, even so Moses did nourish us with the
hope of the promise to be revealed in the time appointed; to wit, when Christ
should come, who by his coming, should put an end to the time of the law (which
continued while the polity of Moses yet stood), and begin the time of grace.
Now
the time of the law endeth in two manner of ways: first (as I said), by the
coming of Christ in the flesh at the time appointed of his Father. ‘For Christ
was once for all in due time made man, born of a virgin, and made under the
law, that he might redeem them which were under the law,’ etc. (Galatians 4:4
f.). ‘He entered into the holy place once for all through his own blood, having
obtained eternal redemption’ (Hebrews
Moreover,
the same Christ who came once in the time appointed,
cometh also unto us daily and hourly in spirit. Indeed once with his own blood
he redeemed and sanctified all; but because we are not yet perfectly pure (for
the remnants of sin do yet cleave in our flesh, which striveth against the
spirit), therefore daily he cometh unto us spiritually, and continually more
and more accomplisheth the appointed time of his Father, abrogating and
abolishing the law.
So
he came also in spirit to the fathers of the Old Testament before he appeared
in the flesh. They had Christ in spirit. They believed in Christ which should
be revealed, as we believe in Christ which is now revealed, and were saved by
him as we are, according to that saying: ‘Jesus Christ is the same yesterday,
and today, and for ever.’ Yesterday, before the time of his coming in the
flesh; today, when he was revealed in the time before appointed; now and for ever
he is one and the same Christ. For even by him only and alone all the faithful
which either have been, be, or shall be, are delivered from the law, justified
and saved. ‘In like manner we also,’ saith he, ‘when we were children, served
under the rudiments of the world;’ that is to say, the law had dominion over
us, oppressed us, and kept us in a strait bondage, as servants and captives.
For first it restrained carnal and rebellious persons civilly, that they should
not run headlong into all kinds of vice. For the law threateneth punishment to
transgressors; which if they feared not, there is no mischief which they would
not commit; and over those whom the law so bridleth, it ruleth and reigneth.
Again, it did accuse us, terrify us, kill us, and condemn us spiritually and
before God: and this was the principal dominion that the law had over us.
Therefore, like as an heir is subject unto his tutors, is beaten, and is
compelled to obey their laws, and diligently to execute their commandments:
even so, men’s consciences, before Christ come, are oppressed with the sharp
servitude of the law; that is to say, they are accused, terrified and condemned
of the law. But this dominion, or rather this tyranny of the law is not
continual, but must only endure until the time of grace. Wherefore the office
of the law is to reprove and to increase sins, but unto righteousness: to kill,
but unto life. For the law is a schoolmaster unto Christ. Like as therefore the
tutors do handle the heir, being yet a child, straitly and hardly, rule him and
command him as a servant, and he again is constrained to be subject unto them:
even so the law accuseth us, humbleth us, and bringeth us into bondage, that we
may be the bondservants of sin, death, and of the wrath of God, which is indeed
a most miserable kind of bondage. But as the power of the tutors, and the
subjection and bondage of the little heir is not continual, but only endureth
unto the time appointed of the father; which being ended, he needeth not to be
governed by tutors, nor remaineth under their subjection any more, but with
liberty enjoyeth his inheritance: even so the law hath dominion over us, and we
are constrained to be servants and captives under his government, but not for
ever. For this clause which followeth must be added: ‘Until the time appointed
of the father.’ For Christ which was promised, came and redeemed us which were
oppressed with the tyranny of the law.
Contrariwise,
the coming of Christ profiteth not the careless hypocrites, the wicked
contemners of God, nor the desperate, which think that nothing else remaineth
but terrors of the law which they feel. His coming only profiteth those which
are tormented and terrified with the law for a time; that is to say, such as
despair not in those great and inward terrors which the law stirreth up, but
with a sure trust come unto Christ the throne of grace, which hath redeemed
them from the curse of the law, being made a curse for them, and so obtain
mercy and grace (Hebrews
There
is a certain vehemency therefore in this word, ‘we
were in bondage.’
As
if he would say: our conscience was subject to the law, which holding us as
bondslaves and captives, like as a tyrant holdeth his prisoners, whipped us,
and with all his power exercised his tyranny upon us; that is to say, it
brought unto us a terror and a heaviness of spirit, it made us to tremble and
ready to despair, threatening unto us everlasting death and damnation. This
spiritual bondage is most sharp and bitter, and yet (as I have said) it is not
continual, but endureth only so long as we are children; that is, as long as
Christ is absent. Whilst he is absent, we are servants, shut under the law,
destitute of grace, faith, and all the gifts of the Holy Ghost.
But
after that Christ is come, then ceaseth the prison and bondage of the law.
Under the elements or rudiments of this world, etc.
Some have thought that Paul speaketh
here of those corporal elements, the fire, the air, the water, and the earth.
But Paul hath his peculiar manner of speech; and he speaketh here even of the
law of God, which he calleth elements or rudiments of this world: and his words
seem to be very heretical. So is he wont in other places also to diminish and
to abase the authority of the law very much, when he calleth it ‘the letter
that killeth,’ ‘the ministry of death and damnation,’ and ‘the power of sin.’
And these most odious names, which shew plainly the power and use of the law,
he chooseth of purpose, to admonish us, that in the terrors of sin, wrath, and
the judgment of God, we trust not to our own righteousness or to the
righteousness of the law, seeing that the law, in his best and principal use,
can do nothing else but accuse our consciences, increase sin, threaten death
and eternal damnation. Wherefore this diminishing and abasing of the law must
be applied to the conflict of conscience, and not to the civil life, nor to
secure and careless minds.
He
calleth therefore the law the elements of the world; that is to say, the
outward letters and traditions written in a certain book. For although the law
do civilly bridle a man from evil, and constrain him to do well, yet
notwithstanding being kept after this sort, it doth not deliver him from sin,
it justifieth him not, it prepareth not a way for him to heaven, but leaveth
him in the world. I do not obtain righteousness and everlasting life, because I
kill not, I commit not adultery, I do not steal, etc. These outward virtues and
honest conversations be not the kingdom of Christ, nor the heavenly righteousness,
but the righteousness of the flesh and of the world; which also the Gentiles
had, and not only the merit-mongers, as in the time of Christ the Pharisees,
and in our time the monks and friars, etc. This righteousness some do observe
to avoid the punishment of the law; some that they may be praised of men and
esteemed righteous, constant, and patient; and therefore it is rather to be
called coloured hypocrisy, than righteousness.
Moreover,
the law, when it is in its principal use and office, can do nothing but accuse,
terrify, condemn and kill. But where such terror, such feeling of sin, of
death, of the wrath and judgment of God is, there is no righteousness, no
divine or heavenly thing, but all these are mere things of the world; which
(because it is the kingdom of the devil) is nothing else but a certain puddle
of sin, of death, of hell, and of all evils which the fearful, sorrowful and
heavy-hearted do feel: but the secure and careless contemners do not feel them.
Wherefore the law, even in his best and most perfect use, doth nothing else but
reveal and increase sin, and strike into us the terror of death; and these are
but worldly things. We see then that the law giveth no lively, no healthful, no
divine or heavenly thing, but only worldly things. Wherefore Paul doth very
fitly call the law the elements or rudiments of the world.
And
although Paul call the whole law the rudiments of the world (as may appear by
that I have said before), yet principally he speaketh thus in contempt of
ceremonial laws; which although they profit never so much, yet (saith he) they
consist only in outward things, as meat, drink, apparel, places, times, the
Temple, the feasts, washings, the sacrifices etc., which be but mere worldly,
and things ordained of God only for the use of this present life, but not to
justify or save before God. Therefore by this clause, ‘the rudiments of the
world,’ he rejecteth and condemneth the righteousness of the law, which
consisted in these outward ceremonies, being notwithstanding ordained and
commanded of God to be observed for a time; and by a contemptible name he
calleth it the rudiments of the world.
So
the Emperor’s laws be rudiments of the world, for they intreat of worldly
matters: that is to say, of things concerning this present life, as of goods,
possessions, inheritances, murders, adulteries, robberies, etc. whereof
speaketh also the second table of the Ten Commandments. As for the Pope’s canon
laws and decretals, which forbid marriage and meats, those Paul in another
place calleth the doctrines of devils; which are also the rudiments of the
world, but that they do most wickedly enjoin the observation of outward things
contrary to the Word of God and faith.
Wherefore
the law of Moses giveth nothing but worldly things; that is to say, it doth
only shew civilly and spiritually the evils that be in the world.
Notwithstanding,
if it be in its true use, it driveth the conscience, by its terrors, to seek
and thirst after the promise of God, and to look unto Christ. But that thou
mayest so do, thou hast need of the aid and assistance of the Holy Ghost, which
may say in thy heart: It is not the will of God that after the law hath done
his office in thee, thou shouldest only be terrified and killed, but that, when
thou art brought by the law to the knowledge of thy misery and damnation, thou
shouldest not despair, but believe in Christ, ‘who is the end of the law unto
righteousness, to every one that believeth’ (Romans 10:4). Here is no worldly
thing done; but here all worldly matters and all laws cease, and heavenly
things begin now to appear.
Therefore,
so long as we be under the rudiments of the world, that is to say, under the
law, which only revealeth and increaseth sins and engendereth wrath, we be
servants thrall and subject to the law, although we have the promise of the
blessing to come. Indeed the law saith: ‘Thou shalt love the Lord thy God, but
that I may be able so to do, or to apprehend Christ, this cannot the law give.
I
speak not this to the end that the law should be despised, neither doth Paul so
mean, but it ought to be had in great estimation. But because Paul is here in
the matter of justification, it was necessary that he should speak of the law,
as of a thing very contemptible and odious. For justification is a far other
manner of thing than the law is. We cannot speak basely and contemptuously
enough of the law when we are in this matter. When the conscience therefore is
in the conflict, then should it think upon nothing, know nothing at all but
Christ only and alone. Then should it remove the law utterly out of its sight,
and embrace nothing but the promise concerning Christ. To say this, it is an
easy matter; but in the time of temptation, when the conscience wrestleth in
the presence of God, to do it indeed, of all things it is the hardest: to wit,
that when the law accuseth thee, terrifieth thee, revealeth unto thee thy sin,
threateneth the wrath of God and eternal death, that then (I say) thou
shouldest have such strength of faith, as if there had never been any law or
any sin, but only Christ, mere grace, and redemption; or that thou shouldest be
able to say: O law, I will not hear thee, for thou hast a stammering and a slow
tongue; moreover, the fullness of time is now come, and therefore I am free,
and will not suffer thy tyranny any longer, etc. Here a man may see how hard a
matter it is to separate the law from grace. Again, how divine and heavenly a
gift it is to hope here even against hope, and how true this proposition of
Paul is, that we are justified by faith alone.
Learn
here, therefore, to speak of the law as contemptuously as thou canst in the
matter of justification, by the example of the Apostle, which calleth the law
‘the rudiments of the world,’ ‘pernicious traditions,’ ‘the strength of sin,’
‘the ministry of death,’ etc. For if thou suffer the law to bear rule in thy
conscience when thou standest before God, wrestling against sin and death, then
is the law indeed nothing else but a sink of all evils, heresies and
blasphemies; for it doth nothing but increase sin, accuse and terrify [the
conscience], threaten death, and set forth God as an angry judge, which
rejecteth and condemneth sinners. Here therefore, if thou be wise, banish this
stuttering and stammering Moses far from thee with his law, and in any wise let
not his terrors and his threatenings move thee. Here let him utterly be
suspected unto thee as an heretic, as an excommunicate and condemned person,
worse than the Pope and the devil himself, and therefore not to be heard or
obeyed in any case.
But
out of the matter of justification, we ought with Paul to think reverential of
the law, to commend it highly, to call it holy, righteous, good, spiritual and
divine. Out of the case of conscience we should make a God of it, but in the
case of conscience it is a very devil. For, in the least temptation that can
be, it is not able to raise up and comfort the conscience; but it doth clean
contrary: it terrifieth, it oppresseth it with heaviness, and plucketh it from
the assurance of righteousness, of life, and of all goodness. Hereupon Paul a
little after, calleth it ‘weak and beggarly rudiments.’ Wherefore let us not
suffer the law in any case to bear rule in our conscience, especially seeing it
cost Christ so great a price to deliver the conscience from the tyranny of the
law. For he was made a curse for us, that he might deliver us from the curse of
the law. Let the godly learn therefore that the law and Christ are two contrary
things, whereof the one cannot abide the other. For when Christ is present, the
law may in no case rule, but must depart out of conscience, and leave the bed
(which is so strait that it cannot hold two, as Isaiah saith, Isaiah 28:20),
and give place only to Christ. Let him only reign in righteousness, in peace,
in joy and life, that the conscience may sleep and repose itself joyfully in
Christ without any feeling of the law, sin and death.
Paul
here of purpose useth this figurative speech, ‘elements of the world’; whereby
(as I said) he doth much abase and diminish the glory and authority of the law,
to stir up our minds. For he that readeth Paul attentively, when he heareth
that he calleth the law ‘the ministry of death,’ ‘the letter that killeth,’
etc. by and by he thinketh thus with himself: Why doth he give such odious, and,
as it appeareth to reason, blasphemous terms to the law, which is a divine
doctrine revealed from heaven? To this Paul answereth, that the law is both
holy, just and good, and that it is also the ministry of sin and death, but in
divers respects. Before Christ, it is holy; after Christ, it is death.
Therefore when Christ is come, we ought to know nothing at all of the law,
unless it be in this respect, that it hath power and dominion over the flesh,
to bridle it and keep it under. Here is a conflict between the law and the
flesh (to whom the yoke of the law is hard and grievous) as long as we live.
Only
Paul among the Apostles, calleth the law ‘the rudiments of the world,’ ‘weak
and beggarly elements’ ‘the strength of sin,’ ‘the letter that killeth,’ etc.
The other Apostles spake not so of the law. Whosoever then will be a right
scholar in Christ’s school, let him mark diligently this manner of speech used
of the Apostle. Christ calleth him ‘an elect vessel’ (Acts 9:15) and therefore
gave unto him an exquisite utterance, and a singular kind of speech above all
the rest of the Apostles, that he as an elect vessel might faithfully lay the
foundations of the article of justification, and clearly set forth the same.
But after the fulness of time was come, God sent his son, made or born of a woman, and made under the law, that he might redeem them which were under the law
That is to say, after the time of
the law was fulfilled, and that Christ was revealed, and had delivered us from
the law, and that the promise was published among all nations, etc.
Mark
diligently how Paul here defineth Christ. Christ (saith he) is the son of God
and of a woman, which for us sinners was made under the law, to redeem us that
were under the law. In these words he comprehendeth both the person of Christ
and the office of Christ. His person consisteth of his divine and human nature.
This he sheweth plainly when he saith, ‘God sent his own son, born of a woman.’
‘Christ therefore is very God and very man. His office he setteth forth in
these words: ‘Being made under the law to redeem them that were under the law.’
And
it seemeth that Paul here as it were in reproach, calleth the Virgin, the
mother of the Son of God, but only a woman; which thing was not well taken even
of some of the ancient Fathers, who would that he should rather have called her
a virgin, than a woman. But Paul intreateth in this Epistle of the most high
and principal matter of all, to wit, of the Gospel, of faith, of Christian
righteousness; also what manner of person Christ is, what is his office, what
he hath taken upon him and done for our cause, and what benefits he hath
brought to us wretched sinners. Wherefore the excellency of so high and so
wonderful a matter was the cause that he had no regard to her virginity. It was
enough for him to set forth and preach the inestimable mercy of God, which
would that his Son should be born of that sex. There he maketh no mention of
the dignity of the sex, but of the sex only. And in that he nameth the sex, he
signifieth that Christ was made true and very man of womankind. As if he said,
he was born not of man and woman, but only of womankind. Therefore when he
nameth but only the womankind, it is the same when he saith: ‘made of a woman,’
as if he said: ‘made of a virgin.’ John the Evangelist, when he setteth forth
the Word, that it was in the beginning, and was made flesh etc., speaketh not
one word of his mother.
Furthermore,
this place also witnesseth that Christ, when the time of the law was
accomplished, did abolish the same, and so brought liberty to those that were
oppressed therewith, but made no new law after or beside that old law of Moses.
Wherefore the monks and popish schoolmen do no less err and blaspheme Christ,
in that they imagine that he hath given a new law besides the law of Moses,
than do the Turks, which vaunt of their Mahomet as a new lawgiver after Christ,
and better than Christ. Christ then came not to abolish the old law, that he
might make a new, but (as Paul here saith) he was sent of his Father into the
world, to redeem those which were kept in thraldom under the law. These words
paint out Christ lively and truly: they do not attribute unto him the office to
make any new law, but to redeem them which were under the law. And Christ
himself saith: ‘I judge no man,’ and in another place: ‘I came not to judge the
world, but that the world should be saved by me’ (John
The
law killed you, and I again do judge, condemn and kill
the law, and so I deliver you from the tyranny thereof.
We
that are old men which have been so nusled up in this pernicious doctrine of
the Papists, that it hath taken deep root, even in our bones and marrow, have
conceived an opinion quite contrary to that which Paul here teacheth. For
although we confessed with our mouth that Christ redeemed us from the tyranny
of the law, yet in very deed in our hearts we thought him to be a lawgiver, a
tyrant and a judge, more terrible than Moses himself. And this perverse opinion
we cannot yet at this day in so great light of the truth, utterly reject; so
strongly are those things rooted in our hearts which we learn in our youth. But
ye which are yet young and are not infected with this pernicious opinion, may
learn Christ purely with less difficulty than we that are old can remove out of
our minds these blasphemous imaginations which we have conceived of him.
Notwithstanding
ye have not utterly escaped the deceits of the devil. For although ye be not as
yet infected with this cursed opinion that Christ is a lawgiver, yet have ye in
you the root whereof it springeth, that is, ye have the flesh, reason, and the
corruption of nature, which can judge no otherwise of Christ, but that he is a
lawgiver. Therefore ye must endeavour with all your power to learn so to know
and to apprehend Christ, as Paul hath set him forth in this place. But if
besides this natural corruption, there come also corrupt and wicked teachers
(of whom the world is full), they will increase this corruption of nature, and
so shall the evil be doubled; that is to say, evil instruction will increase
and confirm the pernicious error of blind reason, which naturally judgeth
Christ to be a lawgiver, and printeth that error mightily in our minds, that
without great travail and difficulty, it can never be abolished.
Wherefore
it is very profitable for us to have always before our eyes this sweet and comfortable
sentence, and such-like, which set out Christ truly and lively, that in our
whole life, in all dangers, in the confession of our faith before tyrants, and
in the hour of death, we may boldly and with sure confidence say: O law, thou
hast no power over me, and therefore thou dost accuse and condemn me in vain.
For I believe in Jesus Christ the Son of God, whom the Father sent into the
world to redeem us miserable sinners oppressed with the tyranny of the law. He
gave his life and shed his blood for me. Therefore, feeling thy terrors and
threatenings, O law, I plunge my conscience in the wounds, blood, death,
resurrection and victory of Christ. Besides him I will see nothing, I will hear
nothing. This faith is our victory, whereby we overcome the terrors of the law,
sin, death, and all evils, and yet not without great conflicts. And here do the
children of God, which are daily exercised with grievous temptations, wrestle
and sweat indeed. For oftentimes it cometh into their minds, that Christ will accuse
them, and plead against them: that he will require an account of their former
life, and that he will condemn them. They cannot assure themselves that he is
sent of his Father to redeem us from the tyranny and oppression of the law. And
whereof cometh this? They have not yet fully put off the flesh, which rebelled
against the spirit. Therefore the terrors of the law, the fear of death, and
such-like sorrowful and heavy sights do oftentimes return, which hinder our
faith that it cannot apprehend the benefit of Christ (who hath redeemed us from
the bondage of the law) with such assurance as it should do.
But
how, or by what means hath Christ redeemed us? This was the manner of our
redemption: ‘He was made under the law.’ Christ, when he came, found us all
captives under governors and tutors, that is to say, shut up and holden in
prison under the law. What did he then? Although he be the Lord of the law, and
therefore the law hath no authority or power over him (for he is the Son of
God), yet of his own accord he made himself subject to the law. Here the law
executed upon him all the jurisdiction it hath over us. It accuseth and
terrifieth us: it maketh us subject to sin, death, the wrath of God, and with
his sentence condemneth us. And this it doth by good right: for we are all
sinners, and by nature the children of wrath.
Contrariwise,
Christ did no sin, neither was there any guile found in his mouth (1 Peter
Yet
notwithstanding the law was no less cruel against this innocent, holy,
righteous and blessed [Lamb], than it was against us cursed and damned sinners,
yea much more rigorous. For it accused him as a blasphemer and a seditious
person: it made him guilty before God of the sins of the whole world: it so terrified
and oppressed him with heaviness and anguish of spirit, that he sweat blood,
and briefly, it condemned him to death, yea even to the death of the cross
(Luke 22:44).
This
is indeed a wonderful combat, where the law being a creature giveth such an
assault to his Creator, and against all right [and equity] practiseth his whole
tyranny upon the Son of God which it exerciseth upon us as the children of
wrath. Now, therefore, because the law did so horribly and cursedly sin against
his God, it is accused and arraigned. There Christ saith:
O
law, thou mighty queen and cruel regent of all mankind, what have I done, that
thou hast accused me, terrified me and condemned me, which am innocent? Here
the law, which had before condemned and killed all men, when it hath nothing
wherewith to defend or purge itself, is again so condemned and vanquished, that
it 1oseth his whole right, not only over Christ (whom without any right it so
cruelly handled and killed), but also over all them that believe in him. For to
those Christ saith: Come unto me all ye that labor under the yoke of the law. I
could have overcome the law by my absolute power, without mine own smart: for I
am Lord of the law, and therefore it hath no right over me. But I have made
myself subject unto the law for your cause which were under the law, taking
your flesh upon me: that is to say, of mine inestimable love I humbled and
yielded myself to me same prison, tyranny and bondage of the law, under the
which ye served as captives and bond-slaves; I suffered the law to have
dominion over me which was his Lord, to terrify me, to make me thrall and
captive unto sin, death, and the wrath of God, which it ought not to have done.
Therefore
I have vanquished and overthrown the law by double right: first as the Son of
God and the Lord of the law; secondly in your person: which is as much as if ye
had overcome the law yourselves; for my victory is yours.
After
this manner Paul speaketh everywhere of this marvellous combat between Christ
and the law. And to make the matter more delectable and more apparent, he is
wont to set forth the law by a figure called prosopopaeia, as a certain mighty
person, which had condemned and killed Christ: whom Christ again, overcoming,
death, had conquered, condemned and killed, Ephesians
He
useth the same figure also in his epistles to the Romans, Corinthians, and
Colossians: ‘By sin he condemned sin,’ etc. (Romans 8:3). Christ therefore by
this victory banished the law out of our conscience, so that now it can no more
confound us in the sight of God, drive us to desperation, or condemn us. Indeed
it ceaseth not still to reveal our sin, to accuse and terrify us; but the
conscience taking hold of this word of the Apostle: ‘Christ hath redeemed us
from the law,’ is raised up by faith, and conceiveth great comfort. Moreover,
it triumpheth over the law with a certain holy pride, saying: I care not for
thy terrors and threatenings; for thou hast crucified the Son of God, and this
hast thou done most unjustly; therefore the sin that thou hast committed
against him cannot be forgiven.
Thou
hast lost thy right [and sovereignty], and now for ever thou art not only
overcome, condemned, and slain unto Christ, but also to me believing in him,
unto whom he hath freely given this victory. So the law is dead to us for ever,
so that we abide in Christ. Thanks be therefore to God, which hath given us the
victory through our Lord Jesus Christ (Corinthians
These
things do also confirm this doctrine, that we are justified by faith only. For
when this combat was fought betwixt Christ and the law, none of our works or
deserts came between, but only Christ was found, who putting upon him our
person, made himself subject to the law, and in perfect innocency suffered all
the tyranny thereof. Therefore the law, as a thief and a cursed murderer of the
Son of God, loseth all his right, and deserveth to be condemned in such sort,
that wheresoever Christ is, or is once named, there it is compelled to avoid
and fly away, no otherwise than the devil flieth from the Cross. Wherefore if
we believe, we are delivered from the law through Christ, who hath triumphed
over it by himself.
Therefore
this glorious triumph purchased unto us by Christ, is not gotten by any works
but only by faith: therefore faith only justifieth.
These
words then, ‘Christ was made under the law’ etc., as they are pithy and import
a certain vehemency, so are they diligently to be weighed and considered. For
they declare that the Son of God being made under the law, did not only perform
one or two works of the law, that is to say, he was not only circumcised, or
presented in the Temple, or went up to Jerusalem with other at the times
appointed, or only lived civilly under the law, but he suffered all the tyranny
of the law. For the law being in his principal use and full of power, set upon
Christ, and so horribly assailed him, that he felt such anguish and terror, as
no man upon the earth had ever felt the like. This his bloody sweat doth
sufficiently witness, his comfort ministered by the angel, that mighty prayer
which he made in the garden, and briefly, that lamentable complaint upon the
cross: ‘My God, my God, why hast thou forsaken me?’ These things he suffered to
redeem those that were under the law, that is to say, in heaviness of spirit,
in anguish and terror, and ready to despair, which were oppressed with the
heavy burden of their sins, as indeed we are all oppressed. For as touching the
flesh we sin daily against all the commandments of God. But Paul giveth us good
comfort when he saith: ‘God sent his Son,’ etc.
So
Christ, a divine and human person, begotten of God without beginning, and born
of the Virgin in the time appointed, came not to make a law, but to feel and
suffer and terrors of the law with all extremity, and to overcome the same,
that so he might utterly abolish the law. He was not made a teacher of the law,
but an obedient disciple to the law, that by this his obedience he might redeem
them which were under the law. This is against the doctrine of the Papists, who
have made Christ a law-giver, yea, much more severe and rigorous than Moses.
Paul teacheth here clean contrary, to wit, that God humbled his Son under the
law, that is to say, constrained him to bear the judgment and curse of the law,
sin, death, etc.
For
Moses the minister of sin, wrath, and death, apprehended, bound, condemned, and
killed Christ: and all this he suffered. Therefore Christ standeth as a mere
patient, and not as an agent, in respect of the law. He is not then a
law-giver, or a judge after the law, but in that he made himself subject to the
law, bearing the condemnation of the law, he delivered us from the curse thereof.
Now,
whereas Christ in the Gospel giveth commandments, and teacheth the law, or
rather expoundeth it, this pertaineth not to the doctrine of justification, but
of good works. Moreover, it is not the proper office of Christ (for the which
he came principally into the world) to teach the law, but an accidental or
by-office: like as it was to heal the sick, to raise up the dead, do good to
the unworthy, comfort the afflicted, etc. These are indeed excellent and divine
works and benefits; but yet not the very proper and principal works of Christ.
For the prophets also taught the law, and wrought miracles. But Christ is God
and man, who fighting against the law, suffered the utmost cruelty and tyranny
thereof. And in that he endured the burden of the law, he vanquished it in
himself: and afterward being raised up again from death, he condemned and
utterly abolished the law which was our deadly enemy, so that it cannot condemn
and kill the faithful any more. Wherefore the true and proper office of Christ is
to wrestle with the law, with the sin and death of the whole world, and so to
wrestle that he must suffer and abide all these things; and by suffering them
in himself, conquer and abolish them, and by this means deliver the faithful
from the law and from all evils. Therefore to teach the law and to work
miracles, are particular benefits of Christ, for the which he came not
principally into the world. For the prophets, and especially the Apostles, did
greater miracles than Christ did (John 14).
Seeing
then that Christ hath overcome the law in his own person, it followeth
necessarily that he is naturally God. For there is none, whether he be man or
angel, which is above the law, but only God. But Christ is above the law, for
he hath vanquished it: therefore he is the Son of God, and naturally God. If
thou lay hold upon Christ in such sort as Paul here painteth him out, thou
canst not err nor be confounded. Moreover, thou shalt easily judge of all kinds
of life, of the religions and ceremonies of the whole world. But if this true
picture of Christ be defaced, or in any wise darkened, then followeth a
confusion of all things. For the natural man cannot judge of the law of God.
Here faileth the cunning of the philosophers, of the canonists, and of all men.
For the law hath power and dominion over man. Therefore the law judgeth man,
and not man the law.
Only
the Christian hath a true and certain judgment of the law. And how?
That
it doth not justify. Wherefore then is the law made, if it do not justify?
Righteousness
before God, which is received by faith alone, is not the final cause why the
righteous do obey the law, but the peace of the world, thankfulness towards
God, and good example of life, whereby other be provoked to believe the Gospel.
The Pope hath so confounded and mingled the ceremonial law, the moral law, and
faith together, that he hath at length preferred the ceremonial law before the
moral law, and the moral law before faith.
That we might receive the adoption of sons
Paul setteth forth and amplifieth
very largely this place of Genesis 22.: ‘In thy seed shall all the nations of
the earth be blessed.’ A little before he called this blessing of the seed of
Abraham, righteousness, life, the promise of the Spirit, deliverance from the
law, the testament, etc. Here he calleth it the adoption and inheritance of
everlasting life. All these this word ‘blessing’ doth comprehend. For when the
curse (which is sin, death, etc.) is abolished by this Seed, then in the stead
thereof succeedeth the blessing, that is, righteousness, life, and all good
things.
But
by what merit have we received this blessing, that is to say, this adoption and
inheritance of everlasting life? By none at all. For what can men deserve that
are shut under sin, subject to the curse of the law, and worthy of everlasting
death? We have then received this blessing freely, and being utterly unworthy
thereof, but yet not without merit. What merit is that? Not ours; but the merit
of Jesus Christ, the Son of God, who being made under the law, nor for himself
but for us (as Paul said afore, that he was made a curse for us), redeemed us
which were under the law.
Wherefore
we have received this adoption by the only redemption of Jesus Christ the Son
of God, which is our rich and everlasting merit, whether it be of congruence or
worthiness [going before grace or coming after]. And with this free adoption we
have also received the Holy Ghost, which God hath sent into our hearts,
‘crying: Abba, Father,’ as followeth:
And because you are sons, God hath sent forth the spirit of his son into your hearts.
The Holy Ghost is sent in two manner
of ways. In the primitive Church he was sent in a manifest and visible
appearance. So he came upon Christ at Jordan in the likeness of a dove, and in
the likeness of fire upon the Apostles and other believers. And this was the
first sending of the Holy Ghost; which was necessary in the primitive Church,
for it was expedient that it should be established by manifest miracles,
because of the unbelievers, as Paul witnesseth. ‘[Strange] tongues,’ saith he,
‘be for a sign and a token, not to them that believe, but to them that believe
not’ (Corinthians 14:22). But after that the Church was gathered together and
confirmed with those miracles, it was not necessary that this visible sending
of the Holy Ghost should continue any longer.
Secondly,
the Holy Ghost is sent by the Word into the hearts of the believers, as here it
is said, ‘God sent the spirit of his Son,’ etc. This sending is without any visible
appearance; to wit, when by the hearing of the spoken Word, we receive an
inward fervency and light, whereby we are changed and become new creatures;
whereby also we receive a new judgment, new feelings and motions. This change
and this new judgment is no work of reason, or of the power of man, but is the
gift and the operation of the Holy Ghost, which cometh with the Word preached,
which purifieth our hearts by faith, and bringeth forth in us spiritual
motions. Therefore there is a great difference betwixt us and those which with
force and subtlety persecute the doctrine of the Gospel. For we by the grace of
God can certainly judge by the Word, of the will of God towards us; also of all
laws and doctrines, of our own life and of the life of others.
Contrariwise,
the Papists and Sectaries cannot certainly judge of anything.
For
they corrupt, they persecute and blaspheme the Word. Now without the Word a man
can give no certain judgment of anything.
And
although it appear not before the world, that we be renewed in mind and have
the Holy Ghost, yet notwithstanding our judgment, our speech, and our
confession do declare sufficiently, that the Holy Ghost with his gifts is in
us. For before we could judge rightly of nothing. We spake not as now we do. We
confessed not that all our works were sin and damnable; that Christ was our
only merit both before grace and after, as now we do in the true knowledge and
light of the Gospel. Wherefore let this trouble us nothing at all, that the
world (whose works we testify to be evil) judgeth us to be most pernicious
heretics and seditious persons, destroyers of religion, and troublers of the
common peace, possessed of the devil speaking in us and governing all our
actions. Against this perverse [and wicked] judgment of the world, let this
testimony of our conscience be sufficient, whereby we assuredly know, that it
is the gift of God, that we do not only believe in Jesus Christ, but that we
also preach and confess him openly before the world. As we believe with our heart,
so do we speak with our mouth, according to that saying of the Psalmist: ‘I
believed, and therefore I have spoken etc.’ (Psalm 115:10).
Moreover
we exercise ourselves unto godliness and avoid sin as much as we may. If we
sin, we sin not of purpose, but of ignorance, and we are sorry for it. We may
slip, for the devil lieth in wait for us both day and night. Also the remnants
of sin cleave yet fast in our flesh: therefore as touching the flesh we are
sinners, yea, after that we have received the Holy Ghost. And there is no great
difference betwixt a Christian and a civil honest man. For the works of a
Christian in outward shew are but base and simple. He doth his duty according
to his vocation, he governeth the commonwealth, he guideth his family, he
tilleth the ground, he giveth counsel, he aideth and succoureth his neighbour.
These works the carnal man doth not much esteem, but thinketh them to be common
and nothing worth, being such as the laity, yea the heathen also do. For the
world understandeth not the things which are of the Spirit of God, and
therefore it judgeth perversely of the works of the godly. But the monstrous
superstition of hypocrites and their will-works they have in great admiration.
They count them holy works, and spare no charges in maintaining the same.
Contrariwise, the works of the faithful (which although in outward appearance
they seem to be but vile and nothing worth, yet are they good works indeed, and
accepted of God, because they are done in faith, with a cheerful heart, and
with obedience and thankfulness towards God), these works, I say, they do not
only not acknowledge to be good works, but also they despise and condemn them
as most ungodly and unrighteous. The world therefore believeth nothing less
than that we have the Holy Ghost. Notwithstanding in the time of tribulation or
of the cross, and of the confession of our faith (which is the proper and
principal work of those that believe), when we must either forsake wife,
children, goods and life, or else deny Christ, then it appeareth that we make
confession of our faith, that we confess Christ and his Word, by the power of
the Holy Ghost.
We
ought not therefore to doubt whether the Holy Ghost dwelleth in us or not; but
to be assuredly persuaded that we ‘are the temple of the Holy Ghost,’ as Paul
saith (1 Corinthians 6:19). For if any man feel in himself a love towards the
Word of God, and willingly heareth, talketh, writeth, and thinketh of Christ,
let that man know that it is not the work of man’s will or reason, but the gift
of the Holy Ghost; for it is impossible that these things should be done
without the Holy Ghost. Contrariwise, where hatred and contempt of the Word is,
there the devil, the God of this world, reigneth, blinding men’s hearts and
holding them captive, that the light of the glorious Gospel of Christ should
not shine upon them (Corinthians 4:4). Which thing we see at this day in the
most part of the common people, which have no love to the Word, but condemn it
as though it pertained nothing at all unto them. But whosoever do feel any love
or desire to the Word, let them acknowledge with thankfulness, that this
affection is poured into them by the Holy Ghost. For we bring not this
affection and desire with us; neither can we be taught by any laws how we may
obtain it: but this change is plainly and simply the work of the right hand of
the Most High. Therefore, when we willingly and gladly hear the Word preached
concerning Christ the Son of God, who for us was made man and became subject to
the law, that he might redeem us: then God, by and with this preaching,
assuredly sendeth the Holy Ghost into our hearts.
Wherefore
it is very expedient for the godly to know, that they, have the Holy Ghost.
This
I say, to confute that pernicious doctrine of the sophisters and monks, which
taught that no man can certainly know (although his life be never so upright
and blameless) whether he be in the favor of God or no. And this sentence,
commonly received, was a special principle and article of faith in the whole Papacy,
whereby they utterly defaced the doctrine of faith, tormented men’s
consciences, banished Christ out of the Church, darkened and denied all the
benefits and gifts of the Holy Ghost, abolished the true worship of God, set up
idolatry, contempt of God, and blasphemy against God in men’s hearts. For he
that doubteth of the will of God towards him, and hath no assurance that he is
in grace, cannot believe that he hath remission of sins, that God careth for
him, and that he can be saved.
Augustine
saith very well and godly, that every man seeth most certainly his own faith,
if he have faith. This do they deny. God forbid (say they) that I should assure
myself that I am under grace, that I am holy, and that I have the Holy Ghost,
yea, although I live godly, and do all works. Ye which are young, and are not
infected with this pernicious opinion (whereupon the whole kingdom of the Pope
is grounded), take heed and fly from it, as from a most horrible plague. We
that are old men have been trained up in this error even from our youth, and
have been so nusled therein, that it hath taken deep root in our hearts.
Therefore it is to us no less labor to unlearn and forget the same, than to
learn and lay hold upon true faith. But we must be assured and out of doubt that
we are under grace, that we please God for Christ’s sake, and that we have the
Holy Ghost. ‘For if any man have not the spirit of Christ, the same is none of
his’ (Romans 8:9). Moreover, whatsoever a man doubting thinketh, speaketh, or
doeth, it is sin; for whatsoever proceedeth not of faith, is sin.
Wherefore,
whether thou be a minister of God’s Word, or a magistrate in the commonwealth,
thou must assuredly think that thy office pleaseth God: but this thou canst
never do, unless thou have the Holy Ghost. But thou wilt say: I doubt not but
that my office pleaseth God, because it is God’s ordinance; but I doubt of mine
own person whether it please God or no.
Here
thou must resort to the Word of God, which especially seeketh to assure us,
that not only the office of the person, but also the person itself pleaseth
God. For the person is baptized, believeth in Christ, is purged in his blood
from all sins, liveth in the communion and fellowship of his Church. Moreover,
he doth not only love the pure doctrine of the Word, but also is glad and
greatly rejoiceth when he seeth it advanced, and the number of the faithful
increased. Contrariwise, he detesteth the Pope and all Sectaries with their
wicked doctrine, according to that saying of the Psalm: ‘I hate them that
imagine evil things, but thy law do I love’ (Psalm 119:113).
We
ought therefore to be surely persuaded, that not only our office, but our
person pleaseth God: yea, whatsoever it saith, doth, or thinketh particularly,
the same pleaseth God, not for our own sakes, but for Christ’s sake, whom we
believe to have been made under the law for us.
Now
we are sure that Christ pleaseth God, that he is holy, etc. Forasmuch then as
Christ pleaseth God and we are in him, we also please God and are holy. And although
sin do still remain in our flesh, and we do also daily fall and offend, yet
grace is more abundant and stronger than sin. The mercy and truth of the Lord
reigneth over us forever. Wherefore sin cannot terrify us and make us doubtful
of the grace of God [which is] in us. For Christ, that most mighty giant, hath
quite abolished the law, condemned sin, vanquished death, and all evils. So
long as he is at the right hand of God, making intercession for us, we cannot
doubt of the grace [and favor] of God towards us.
Moreover,
God hath also sent the Spirit of his Son into our hearts, as Paul here saith.
But Christ is most certain in his spirit that he pleaseth God, etc.; therefore
we also, having the same spirit of Christ, must be assured that we are under grace
for his sake, who is most assured. This I have said concerning the inward
testimony, whereby a [Christian man’s] heart ought to be fully persuaded that
he is under grace and hath the Holy Ghost. Now, the outward signs (as before I
have said) are, gladly to hear of Christ, to preach and teach Christ, to render
thanks unto him, to praise him, to confess him, yea, with the loss of goods and
life: moreover, to do our duty according to our vocation as we are able, in
faith, joy, etc.; not to delight in sins, nor to thrust ourselves into another
man’s vocation, but to attend upon our own, to help our needy brother, to
comfort the heavy hearted, etc. By these signs as by certain effects and
consequents we are fully assured and confirmed, that we are in God’s favor. The
wicked also imagine that they have the same signs, but they have nothing less.
Hereby we may plainly perceive that the Pope with his doctrine doth nothing
else, but trouble and torment men’s consciences, and at length drive them into
desperation. For he not only teacheth, but also commandeth men to doubt.
Therefore
as the Psalm saith: ‘There is no [truth or] certainty in his mouth’ (Psalm
5:9). And in another place: ‘Under his tongue is iniquity and mischief’ (Psalm
10:7).
Here
we may see what great infirmity is yet in the faith of the godly. For if we
could be fully persuaded that we are under grace, that our sins are forgiven,
that we have the spirit of Christ, that we are the children of God; then
doubtless we should be joyful and thankful to God for this inestimable gift.
But because we feel contrary motions, that is to say, fear, doubtfulness,
anguish and heaviness of heart, and such-like, therefore we cannot assure
ourselves hereof; yea our conscience judgeth it a great presumption and pride
to challenge this glory. Wherefore, if we will understand this thing rightly
and as we should do, we must put it in practice; for without experience and
practice it can never be learned.
Wherefore
let every man so practice with himself, that his conscience may be fully
assured that he is under grace, and that his person and his works do please
God. And if he feel in himself any wavering or doubting, let him exercise his
faith and wrestle against this doubting, and let him labor to attain more
strength and assurance of faith, so that he may be able to say: I know that I
am accepted, and that I have the Holy Ghost; not for mine own worthiness, my
work, my merit, but for Christ’s sake, who for our sakes made himself thrall
and subject to the law, and took away the sins of the world. In him do I
believe. If I be a sinner and err, he is righteous and cannot err. Moreover, I
gladly hear, read, sing and write of him, and I desire nothing more than that
his Gospel may be known to the whole world, and that many may be converted unto
him.
These
things do plainly witness that the Holy Ghost is present [with us and in us].
For such things are not wrought in the heart by man’s strength, nor gotten by
man’s industry or travail, but are obtained by Christ alone, who first maketh
us righteous by the knowledge of himself, and afterwards he createth a clean
heart in us, bringeth forth new motions, and giveth unto us that assurance
whereby we are persuaded that we please the Father for his sake. Also he giveth
us a true judgment whereby we prove and try those things which before we knew
not, or else altogether despised. It behoveth us therefore to wrestle against
this doubting, that we may daily overcome more and more, and attain to a full
persuasion and certainty of God’s favor towards us, rooting out of our hearts
this cursed opinion (that a man ought to doubt of the grace and favor of God),
which hath infected the whole world. For if we be not sure that we are in
grace, and that we please God for Christ’s sake, then we deny that Christ hath
redeemed us, we utterly deny all his benefits. Ye that are young, can easily
lay hold on the doctrine of the Gospel and shun that pestilent opinion,
wherewith ye have not yet been infected.
Paul might have said: God sent the
Spirit of his Son into our hearts, calling, ‘Abba Father.’ He saith not so but
crying, ‘ Abba Father,’ that he might shew and set forth the temptation of a
Christian which yet is but weak and weakly believeth. In the eighth to the
Romans, he calleth this crying an unspeakable groaning. ‘Likewise,’ he saith,
‘the Spirit helpeth our infirmities: for we know not how to pray as we ought,
but the Spirit maketh intercession for us with unspeakable groanings,’ etc.
And
this is a singular consolation, when he saith that the Spirit of Christ is sent
into our hearts, crying, ‘Abba Father’; and again, that he helpeth our
infirmities, making intercession for us with unspeakable groanings. He that
could assuredly believe this, should never be overcome with any affliction,
were it never so great. But there are many things that hinder this faith in us.
First,
our heart is born in sin; moreover this evil is naturally grafted in us, that
we doubt of the good will of God towards us, and cannot assure ourselves that
we please God, etc. Besides all this, the devil our adversary rangeth about
with terrible roarings (1 Peter 5:8), and saith: Thou art a sinner; therefore
God is angry with thee, and will destroy thee for ever.
Against
these horrible and intolerable cries, we have nothing whereupon to hold and
stay ourselves, but the bare Word which setteth Christ before us as a conqueror
over sin and death, and over all evils. But to cleave fast to the Word in this
temptation and these terrors of conscience, herein standeth all the difficulty.
For then Christ appeareth to no sense. We see him not: the heart feeleth not
his presence or succor in temptation: but rather it seemeth that he is angry
with us, and that he forsaketh us.
Moreover,
a man in temptation feeleth the power of sin, the weakness of the flesh, and
wavering of the mind; he feeleth the fiery darts of the devil, the terrors of
death, the anger and judgment of God. All these things cry out horribly against
us, so that we see nothing else but desperation and eternal death. But yet in
the midst of these terrors of the law, thunderings of sin, assaults of death,
and roarings of the devil, the Holy Ghost (saith Paul) crieth in our hearts,
‘Abba, Father.’ And this cry far surmounteth the horrible cries of the law,
sin, death, the devil etc.; it pierceth the clouds and the heavens, and
ascendeth up into the ears of God.
Paul
signifieth therefore by these words, that there is yet infirmity in the godly;
as he doth also in the eighth chapter to the Romans, when he saith: ‘The Spirit
helpeth our infirmities.’ Forasmuch therefore as the sense and feeling of the
contrary is strong in us; that is to say, forasmuch as we feel more the
displeasure of God, than his goodwill and favor towards us: therefore the Holy
Ghost is sent into our hearts, which doth not only sigh and request for us, but
mightily crieth, ‘Abba Father!’ and prayeth for us according to the will of God
with [tears and] unspeakable groanings. And how is this done? When we are in
terrors and in the conflict of conscience, we take hold of Christ, and believe
that he is our savior; but then do the law and sin terrify and torment us most
of all. Moreover, the devil assaileth us with all his engines and fiery darts,
and goeth about with all his power to take away Christ and all consolations
from us. Here we feel ourselves almost gone, and at the point of desperation:
for then are we that bruised reed and smoking flax [which Isaiah speaketh of,
chap. 42:3].
Notwithstanding,
in the mean season, the Holy Ghost helpeth our infirmities, and maketh
intercession for us with unspeakable groanings, and certifieth our spirits that
we are the children of God. Thus is the mind raised up in those terrors; it
1ooketh unto his Savior and high Bishop, Jesus Christ; it overcometh the
infirmity of the flesh; it conceiveth comfort again, and saith, ‘Abba Father.’
This groaning, which then we scantily feel, Paul calleth a crying and
unspeakable groaning, which filleth both heaven and earth. Moreover, he calleth
it the crying and groaning of the Spirit, because the Holy Ghost stirreth up
the same in our hearts when we are weak and oppressed with temptation and
terror.
Although
then the law, sin and the devil cry out against us never so much with great and
terrible roarings, which seem to fill heaven and earth, and far to exceed this
groaning of our heart, yet can they not hurt us. For the more fiercely they
assail us, accuse and torment us with their cryings, so much the more do we
groan; and in groaning lay hold upon Christ, call upon him with our heart and
mouth, cleave unto him, and believe that he was made under the law for us, that
he might deliver us from the curse of the law, and destroy both sin and death.
And thus, when we have taken hold of Christ by faith, we cry through him: ‘Abba
Father.’ And this our cry doth far surmount the roaring of [the law, sin,] the
devil, etc.
But
so far off is it that we think this groaning, which we make in these terrors and
this our weakness, to be a cry, that scarcely we perceive it to be a groaning.
For our faith, which in temptation thus sigheth unto Christ, is very weak, if
we consider our own sense and feeling, and therefore we hear not this cry. We
have but only the Word, which when we apprehend in this conflict, we have a
little breathing, and then we groan. Of this groaning some little feeling we
have, but the cry we hear not. ‘But he’, saith Paul, ‘which searcheth the
hearts, knoweth what is the meaning of the Spirit,’ etc. To this Searcher of
the hearts, this small and feeble groaning (as it seemeth unto us) is a loud
and mighty cry, and an unspeakable groaning; in comparison whereof the great
and horrible roarings of the law, of sin, of death, of the devil, and of hell,
are nothing, neither can they once be heard.
Paul
therefore, not without cause, calleth this groaning of a godly afflicted heart,
a cry and a groaning of the spirit which cannot be expressed. For it filleth
heaven; so that the angels think they hear nothing else but this cry.
But
in us there is a clean contrary feeling. For it seemeth unto us that this our
small groaning doth not so pierce the clouds, that there is nothing else heard
in heaven of God or his angels. Nay, we think, and especially during the time
of temptation, that the devil horribly roareth against us, that the heavens
thunder and the earth trembleth, that all will fall upon us, that all creatures
threaten our destruction, that hell is open and ready to swallow us up. This
feeling is in our heart; these horrible voices, and this fearful shew we hear
and we see. And this is it that Paul saith in 2 Corinthians 12, that ‘the
strength of Christ is made perfect in our weakness,’ For then is Christ
almighty indeed; then doth he truly reign and triumph in us, when we are so
weak that we can scarcely groan. But Paul saith that this groaning is, in the
ears of God, a most mighty cry, which filleth both heaven and earth.
Christ
also in the eighteenth of Luke, in the parable of the wicked judge, calleth
this groaning of a faithful heart, a cry, yea and such a cry as ceaseth not day
and night to cry unto God, where he saith: ‘Hear what the unrighteous judge
saith. Now shall not God avenge his elect, which cry day and night unto him,
yea though he suffer long over them? Yea I tell you, he will avenge them
quickly.’ We at this day, in so great persecution and contradiction of the
Pope, of tyrants and Sectaries, which fight against us both on the right hand
and on the left, can do nothing else but utter such groanings. And these were
our guns and artillery wherewith we have so many years scattered the counsels
and enterprises of our adversaries; whereby also we have begun to overthrow the
kingdom of Antichrist. They also shall provoke Christ to hasten the day of his
glorious coming, wherein he shall abolish all rule, authority and power, and
shall put all his enemies under his feet. Amen.
In
the fourteenth of Exodus (Exodus 14), the Lord speaketh unto Moses at the Red
Sea, saying: ‘Why criest thou unto me?’ Yet Moses cried not, but trembled and
almost despaired, for he was in great trouble. It seemed that infidelity
reigned in him and not faith. For he saw the people of Israel so compassed and
enclosed with the Egyptian host and with the sea, that there was no way whereby
they might escape. Here Moses durst not once open his mouth. How then did he
cry? We must not judge therefore according to the feeling of our own heart, but
according to the Word of God, which teacheth us that the Holy Ghost is given to
those that are afflicted, terrified, and ready to despair, to raise them up and
comfort them, that they be not overcome in their temptations and afflictions,
but may overcome them, and yet not without great terrors and troubles.
The
Papists dreamed, that holy men had the Holy Ghost in such sort that they never
had nor felt any temptation. They spake of the Holy Ghost only by speculation
[and naked knowledge]. But Paul saith, that the strength of Christ is made
perfect in our weakness. Also, that the Spirit helpeth our infirmities, and
maketh intercession for us with unspeakable groanings.
Therefore
we have then most need of the help and comfort of the Holy Ghost, yea and then
is he most ready to help us, when we are most weak and nearest to desperation.
If any man suffer affliction with a constant and joyful heart, then hath the
Holy Ghost done his office in him. And indeed he exerciseth his work specially
and properly in those which have suffered great terrors and afflictions, and
have approached, as the Psalm saith, nigh to the gates of death. As I said of
Moses, which saw present death, in the waters, and on every side whithersoever
he turned his face. He was therefore in extreme anguish and desperation; and
(no doubt) he felt in his heart a mighty cry of the devil against him, saying:
All this people shall this day perish, for they can escape no way; and of this
great calamity thou only shalt be found to be the author, because thou hast led
them out of Egypt.
Besides
all this, the people cried out against him, saying: ‘Were there no graves in
Egypt? Thou hast brought us out that we should die here in the wilderness. Had
it not been better for us to have served the Egyptians, than here wretchedly to
die in the wilderness?’ (Exodus
This
matter I have the more largely prosecuted, that I might plainly shew what the
office of the Holy Ghost is, and when he specially exerciseth the same. In
temptation, therefore, we must in no wise judge thereof according to our own
sense and feeling, or by the crying of the law, sin, and the devil, etc. If we
here follow our own sense, and believe those cryings, we shall think ourselves
to be destitute of all help and succor of the Holy Ghost, and utterly cast away
from the presence of God. Nay rather let us then remember what Paul saith: that
the Spirit helpeth our infirmities, etc.; also that it crieth, ‘Abba Father;’
that is to say, it uttereth a certain feeble sighing and groaning of the heart
(as it seemeth unto us), which notwithstanding before God is a loud cry and an
unspeakable groaning.
Wherefore,
in the midst of thy temptation and infirmity, cleave only unto Christ, and
groan unto him. He giveth the Holy Ghost which crieth, ‘Abba Father.’ And this
feeble groaning is a mighty cry in the ears of God, and so filleth heaven and
earth, that God heareth nothing else: and moreover, it stoppeth the cries of
all other things whatsoever.
Thou
must mark also that Paul saith, that the Spirit maketh intercession for us in
our temptation, not with many words or long prayer, but only with a groaning,
which notwithstanding cannot be expressed; and that he crieth not aloud with
tears, saying, ‘Have mercy on me, O God,’ etc., but only uttereth a little
sound and a feeble groaning, as ‘Ah, Father!’ This is but a little word, and
yet notwithstanding it comprehendeth all things. The mouth speaketh not, but
the affection of the heart speaketh after this manner: Although I be oppressed
with anguish and terror on every side, and seem to be forsaken and utterly cast
away from thy presence, yet am I thy child, and thou art my Father for Christ’s
sake: I am beloved, because of the Beloved. Wherefore, this little word
‘Father’, conceived effectually in the heart, passeth all the eloquence of
Demosthenes, Cicero, and of the most eloquent rhetoricians that ever were in
the world. This matter is not expressed with words, but with groanings; which
groanings cannot be uttered with any words or eloquence, for no tongue can
express them.
I
have used many words to declare that a Christian must assure himself that he is
in the favour of God, and that he hath the crying of the Holy Ghost in his
heart. This have I done, that we may learn to reject and utterly to abandon
that devilish opinion of the whole kingdom of the Pope, which taught that a man
ought to be uncertain and to stand in doubt of the grace [and favor] of God
towards him. If this opinion be received, then Christ profiteth nothing. For he
that doubteth of God’s favor towards him, must needs doubt also of the promises
of God, and so consequently of the will of God, and or the benefits of Christ,
namely that he was born, suffered, died, and rose again for us, etc. But there
can be no greater blasphemy against God, than to deny his promises, to deny God
Himself, to deny Christ, etc. Wherefore it was not only an extreme madness, but
an horrible impiety that the monks did so earnestly entice the youth, both men
and women, into their monasteries, and to their holy orders (as they called
them), as to a most certain state of salvation, and yet, when they had thus
done, they bade them doubt of the grace [and favor] of God [towards them].
Moreover,
the Pope called all the world to the obedience of the holy church of Rome, as
to an holy state, in the which they might undoubtedly attain salvation; and yet
after he had brought them under the obedience of his laws, he commanded them to
doubt [of their salvation]. So the kingdom of Antichrist braggeth and vaunteth
at the first, of the holiness of his orders, his rules and his laws, and
assuredly promiseth everlasting life to such as observe and keep them. But
afterwards, when these miserable men have long afflicted their bodies with
watching, fasting, and such-like exercises, according to the traditions and
ordinances of men, this is all that they gain thereby, that they are uncertain
whether this obedience please God or no. Thus Satan most horribly dallied in
the death and destruction of souls through the Pope: and therefore is the
Papacy a slaughter-house of consciences, and the very kingdom of the devil.
Now
to establish and confirm this pernicious and cursed error, they alleged the
saying of Solomon: ‘The just and the wise and their works are in the hands of
God: and yet no man knoweth whether he be worthy of love or of hatred’
(Ecclesiastes 9:1). Some understand this of that hatred which is to come; and
some again of that which is present: but neither of them understand Solomon,
who in that place meaneth nothing less than that which they dream. Moreover,
the whole Scripture teacheth us especially and above all things, that we should
not doubt, but assure ourselves and undoubtedly believe that God is merciful,
loving and patient; that he is neither dissembler nor deceiver; but that he is
faithful and true, and keepeth his promise; yea and hath performed that he
promised, in delivering his only begotten Son to death for our sins, that every
one that believeth in him might not perish, but have everlasting life. Here we
cannot doubt but that God is favorable unto us and loveth us indeed, that the
hatred and wrath of God is taken away, seeing he suffered his Son to die for us
wretched sinners. Although this matter be set out and often repeated throughout
the whole Gospel, yet it profited nothing at all. This one saying of Solomon
perversely understood, did more prevail (especially among the votaries and
monks of the straighter religion) than all the promises and consolations of the
whole Scripture, yea, than Christ himself. They abused the Scripture therefore
to their own destruction, and were most justly punished for despising the
Scriptures, and rejecting the Gospel.
It
is expedient for us to know these things: first, because the Papists at this
day do vaunt themselves, as if they had never committed any evil; therefore
they must be convinced by their own abominations, wherewith they have filled
the whole world, as their books do witness, whereof there is yet an infinite
number: secondly, that we may be fully certified that we have the pure doctrine
of the Gospel; of which certainty the Pope cannot glory, in whose kingdom,
though all things else were sound and uncorrupt, yet this monstrous doctrine of
doubting [of God’s grace and favor] passeth all other monsters. And although it
be manifest that the enemies of Christ teach uncertain things, because they
command that men’s consciences should remain in doubt, yet notwithstanding they
confidently condemn and kill us as heretics, because we dissent from them and teach
those things which are certain. And this they do with such devilish rage and
cruelty, as if they were most assured of their doctrine.
Let
us therefore give thanks unto God, that we are delivered from this monstrous
doctrine of doubting, and can now assure ourselves that the Holy Ghost crieth
and bringeth forth in our hearts unspeakable groanings.
And
this is our anchor-hold, and our foundation: the Gospel commandeth us to
behold, not our own good works, our own perfection, but God the promiser, and
Christ the Mediator. Contrariwise, the Pope commandeth us to look, not unto God
the promiser, nor unto Christ our high Bishop, but unto our works and merits.
Here on the one side, doubting and desperation must needs follow: but on the
other side, assurance and joy of the Spirit. For we cleave unto God who cannot
lie. For he saith: Behold, I deliver my Son to death, that through his blood he
may redeem thee from thy sins and from eternal death. In this case I cannot
doubt, unless I will utterly deny God. And this is the reason that our doctrine
is [most sure and] certain: because it carrieth us out of ourselves, that we
should not lean to our own strength, our own conscience, our own feeling, our
own person, and our own works, but to that which is without us, that is to say,
the promise and truth of God which cannot deceive us. This the Pope knoweth
not, and therefore he wickedly imagineth that no man knoweth, be he never so
just and so wise, whether he be worthy of love or of hatred.
But
if a man be just and wise, he knoweth assuredly that he is beloved of God, or
else he is neither just nor wise.
Moreover,
this sentence of Solomon speaketh nothing at all of the hatred or favor of God
towards men, but it is a moral sentence reproving the ingratitude of men. For
such is the perverseness and ingratitude of the world that the better a man
deserveth, the less thanks he shall have, and oftentimes he that should be his
most friend, shall be his most enemy.
Contrariwise,
such as least deserve, shall be most esteemed. So David, a holy man and a good
king, was cast out of his kingdom. The prophets, Christ and his Apostles were
slain. To conclude, the histories of all nations witness, that many men well
deserving of their country, were cast into banishment by their own citizens,
and there lived in great misery, and some also shamefully perished in prison.
Wherefore Solomon in this place speaketh not of the conscience having to do
with God, nor of the favor or judgment, [the love of hatred] of God; but of the
judgments and affections of men among themselves. As though he would say: there
are many just and wise men, by whom God worketh much good, and giveth peace and
quietness unto men. But so far off are they from acknowledging the same, that
oftentimes they requite them again most unkindly and uncourteously for their
well-doings and deservings. Therefore although a man do all things well, and
never so well, yet he knoweth not whether by this his diligence and
faithfulness he deserve the hatred or favor of men.
So
we at this day, when we thought we should have found favor among our own
countrymen, for that we preach unto them the Gospel of peace, life, and eternal
salvation; instead of favor, we have found bitter and cruel hatred. Indeed, at
the first many were greatly delighted with our doctrine, and received it
gladly. We thought they would have been our friends and brethren, and that with
one consent together with us, they would have planted and preached this
doctrine to others. But now we find that they are false brethren and our deadly
enemies, which sow and spread abroad false doctrine; and that which we teach
well and godly, they pervert and overthrow, stirring up grievous offenses in
the churches. Whosoever therefore doth his duty godly and faithfully, in what kind
of life soever he be, and for his well-doing receiveth nothing again but the
ingratitude and hatred of men, let him not vex and torment himself therefore,
but let him say with Christ: ‘They hated me without a cause,’ and: ‘For that
they should have loved me, they slandered me; but I did pray’ (Psalm 109:3 f.).
The
Pope therefore with this ungodly doctrine, whereby he commanded men to doubt of
the favor of God towards them, took away God and all his promises out of the
Church, buried all the benefits of Christ, and abolished the whole Gospel.
These inconveniences do necessarily follow: for men do not lean to God which
promiseth, but to their own works and merits.
Therefore
they cannot be assured of the good-will of God towards them, but must needs doubt
thereof, and so at length despair. For nowhere can a man understand what God’s
will is, and what pleaseth him, but in his [good] Word. This Word assureth us
at God hath cast away all the anger and displeasure which he had conceived
against us, when he gave his only begotten Son for our sins, etc. Also the
Sacraments, the power of the Keys, etc. do certify us: which, if God did not
love us, he would not have given unto us. With such infinite testimones of his
favor towards us are we overwhelmed. Wherefore let us utterly abandon this
pestilent doubting, wherewith the whole church of the Pope was poisoned, and
let us be fully assured that God is merciful unto us, that we please him and he
hath a care over us for Christ’s sake, and that we have the Holy Ghost, which
maketh intercession for us with such crying and groaning as cannot be
expressed.
Now
this is the true crying and groaning indeed, when a man in temptation calleth
upon God, not as a tyrant, not as an angry judge, not as a tormentor, but as a
Father, although this groaning be so soft and so secret, that it can scarcely
be perceived. For in serious temptations, and in the time of trial, where the
conscience wrestleth with the judgment of God, it is wont to call God, not a
father, but an unjust, an angry, a cruel tyrant and judge. And this crying,
which Satan stirreth up in the heart, far passeth the cry of the Spirit, and is
strongly felt. For then it seemeth that God hath forsaken us, and will throw us
down into hell. So the faithful complain oftentimes in the Psalms: ‘I am cast
down from the presence of God,’ and ‘I am become as a broken vessel,’ etc. This
is not the groaning that crieth: ‘Abba, Father;’ but the roaring of the hatred
of God, which crieth strongly:
O
cruel.judge, O cruel tormentor, etc. Here it is now time that thou turn away
thine eyes from the law, from works, and from the sense and feeling of thine
own conscience, and lay hold by faith of the promise; that is to say, of the
Word of grace and life, which raiseth up the conscience again, so that now it
beginneth to groan and say: Although the law accuse me, sin and death terrify
me never so much, yet thou O God promisest grace, righteousness and everlasting
life through Jesus Christ.
And
so the promise bringeth a sighing and a groaning, which crieth: ‘Abba, Father.’
I
reject not here that which some do affirm, namely, that Paul of set purpose
useth two words, whereof the one is Hebrew and the other Greek, because the
Church was gathered of both Jews and Gentiles, and that whereas these twain did
employ diverse tongues in calling God Father, yet notwithstanding the groaning
of them both is one and the same, seeing they both cry ‘Father’.
Wherefore thou art no more a servant, but a son
This is the summing-up and the conclusion
of that which he said before. As if he should say: This being true that we by
the Gospel have received the Spirit whereby we cry, ‘Abba, Father’; then is
this decree assuredly pronounced in heaven, that there is no bondage any more,
but mere liberty, adoption, and sonship. And who bringeth this liberty? Verily
this groaning.
By
what means? The Father offereth unto me by his promise, his grace and his
fatherly favor. This remaineth then, that I should receive this grace.
And
this is done when I again with this groaning do cry, and with a childlike heart
do assent unto this name of Father. Here then the father and the son meet, and
the marriage is made up without all pomp and solemnity: that is to say, nothing
at all cometh between, no law nor work is here required. For what should a man
do in these terrors and horrible darkness of temptations? Here is nothing else
but the Father promising, and calling me his son by Christ, who was made under
the law, etc.; and I receiving and answering by this groaning, saying ‘Father’.
Here then is no exacting, but only that childlike groaning that apprehendeth a
sure hope and trust in tribulation, and saith: Thou promisest, and callest me
thy child for Christ’s sake; and I again receive [thy promise] and call thee
Father. This is indeed to be made children simply without any works. But these
things without experience [and practice] cannot be understood.
Paul
in this place taketh the word ‘servant’ otherwise than he did before in the
third chapter, where he saith: ‘There is neither bond nor free,’ etc.
Here
he calleth him a servant of the law, which is subject to the law, as he did a
little before: ‘We were in bondage under the rudiments of the world.’
Wherefore
to be a servant according to Paul in this place, is to be guilty and captive
under the law, under the wrath of God and death, to behold God, not as merciful
Father, but as a tormentor, an enemy, and a tyrant.
This
is indeed to be kept in bondage and Babylonical captivity, and to be cruelly
tormented therein. For the law delivereth not from sin and death, but revealeth
and increaseth sin, and engendereth wrath. This bondage (saith Paul) continueth
no longer; it oppresseth us not, nor maketh us heavy any more, etc. Paul saith
concretely: There shall be no servant any more. But the meaning will be more
plain if we put it abstractly thus: There shall be no bondage in Christ, but
mere sonship. For when faith cometh, that bondage ceaseth, as he said also
before in the third chapter.
Now,
if we by the Spirit of Christ crying in our heart, ‘Abba, Father,’ be no more
servants, but children, then it followeth that we are not only delivered from
the portents of the Pope and the abominations of men’s traditions, but also
from all the jurisdiction and power of the law of God. Wherefore we ought in no
wise to suffer the law to reign in our conscience, and much less the Pope with
his vain threatenings and terrors. Indeed he roareth mightily as a lion
(Revelation 10:10), and threateneth to all those that obey not his laws, the
wrath and indignation of Almighty God and of his blessed Apostles, etc. But
here Paul armeth and comforteth us against these roarings, when he saith: ‘Thou
art no more a servant but a son.’ Take hold of this consolation by faith, and
say: O law, thy tyranny can have no place in the throne where Christ my Lord
sitteth: there I cannot hear thee (much less do I hear thee, O Antichrist), for
I am free and a son, who must not be subject to any bondage or servile law. Let
not Moses therefore with his laws (much less the Pope), ascend up into the
bride-chamber there to lie, that is to say, to reign in the conscience; which
Christ hath delivered from the law, to the end that it should not be subject to
any bondage. Let the servants abide with the ass in the valley: let none but
Isaac ascend up into the mountain with his father Abraham (Genesis 12:5). That
is, let the law have dominion over the body and over the old man: let him be
under the law, and suffer the burden to be laid upon him; let him suffer himself
to be exercised and vexed with the law; let the law limit and prescribe him
what he ought to do, what he ought to suffer, and how he ought to live and
govern himself among men. But let it not defile the bed in which Christ should
rest and sleep alone: that is to say, let it not trouble the conscience.
For
she alone ought to live with Christ her spouse in the kingdom of liberty and
adoption.
If
then (saith he) by the Spirit of Christ ye cry, ‘Abba, Father,’ then are ye
indeed no longer servants but free men and sons. Therefore ye are without law,
without sin, without death; that is to say, ye are saved, and ye are now quite
delivered from all evils. Wherefore the adoption bringeth with it the eternal
kingdom and all the heavenly inheritance. Now, how inestimable the glory of
this gift is, man’s heart is not able in this life to conceive, and much less
to utter. In the meantime we see this but darkly [and as it were afar off]: we
have this little groaning and feeble faith which only resteth upon the hearing
and the sound of the voice of Christ in giving the promise. In respect of our
sense and feeling, therefore, this thing is exceeding small, but in itself, it
is very great and infinite: so that a Christian hath in him a thing which is
infinite, although to his own sight and.feeling it is very little and limited.
Therefore we must not measure this thing by reason or by our own feeling, but
by that which is far other, to wit, the promise of God. Now because he is
infinite, therefore his promise is also infinite, although it seem to be never
so much enclosed in these narrow straits, [these anguishes, I mean,] and in the
compass (so to speak) of the Word. Wherefore there is nothing that can now
accuse, terrify, or bind the conscience any more. For there is no more
servitude, but adoption: which not only bringeth unto us liberty from the law,
sin and death, but also the inheritance of everlasting life, as followeth.
Now, if thou be a son, thou art also the heir of God through Christ
For he that is a son, must also be
an heir: for by his birth he is worthy to be an heir. There is no work or merit
that bringeth to him the inheritance, but his birth only: and so in obtaining
the inheritance he is a mere patient, and not an agent; that is to say, not to
beget, not to labor, not to care, but to be born is that which maketh him an
heir: for he doth nothing to the end that he may be born, but only suffereth.
So we obtain eternal blessings, namely the forgiveness of sins, righteousness,
the glory of the resurrection, and everlasting life, not as agents, but as
patients [that is, not by doing, but by receiving]. Nothing here cometh
between, but faith alone apprehendeth the promise offered. Like as therefore a
son in the politic and household government is made an heir by his only birth:
so here faith only maketh us sons of God, born of the Word, which is the womb
of God, wherein we are conceived, carried, born, and nourished up, etc. By this
birth then, whereby we are made new creatures, formed by faith in the Word, we
are made Christians, children and heirs of God through Christ.
Now,
being heirs we are delivered from death, the devil etc., and we have
righteousness and eternal life.
But
this far passeth all man’s capacity, that he calleth us heirs: not of some rich
and mighty prince, not of the emperor, not of the world, but of almighty God,
the creator of all things. This our inheritance then (as Paul saith in another
place) is ‘unspeakable’ (2 Corinthians 9:15). And if a man could comprehend the
great excellency of this matter, that he is the son and heir of God, and with a
constant faith believe the same, this man would esteem all the power and riches
of all the kingdoms of the world but as filthy dung, in comparison of his
eternal inheritance. He would abhor whatsoever is high and glorious in the
world: yea, the greater the pomp and glory of the world is, the more would he
hate it. To conclude, whatsoever the world most highly esteemeth and
magnifieth, that should be in his eyes most vile and abominable. For what is
all the world, with all his power, riches, and glory, in comparison of God
whose son and heir he is?
Furthermore,
he would heartily desire with Paul to be loosed and to be with Christ
(Philippians 1:23), and nothing could be more welcome unto him than speedy
death, which he would embrace as a most joyful peace, knowing that it should be
the end of all his miseries, and that through it he should attain to his
inheritance, etc. Yea, a man that could perfectly believe this, should not long
remain alive, but should be swallowed up incontinent with excessive joy.
But
the law of the members striving against the law of the mind, hindereth faith in
us, and suffereth it not to be perfect. Therefore we have need of the help and
comfort of the Holy Ghost, which in our troubles and afflictions may make
intercession for us with unspeakable groanings, as before I have said. Sin yet
remaineth in the flesh, which oftentimes oppresseth the conscience, and so
hindereth faith, that we cannot with joy perfectly behold and desire those
eternal riches which God hath given unto us through Christ. Paul himself
feeling this battle of the flesh against the Spirit, crieth out: ‘O wretched
man that I am, who shall deliver me from this body of death?’ (Romans 7:24). He
accuseth his body, which notwithstanding it behoveth him to love, calling it by
an odious name, his death. As if he would say: My body doth more afflict me,
and more grievously vex me, than death itself; for it hindereth in him also the
joy of spirit. He had not always the sweet and joyful cogitations of the
heavenly inheritance to come, but he felt oftentimes also heaviness of spirit,
anguish and terrors.
Hereby
we may plainly see how hard a matter faith is: which is not easily and quickly
apprehended, as certain full and loathing spirits dream, which swallow up at
once all that is contained in the holy Scriptures. The infirmity which is in
the saints, and the striving of the flesh against the Spirit, do sufficiently
witness how feeble faith is in them. For a perfect faith bringeth by and by a
perfect contempt and loathing of this present life. If we could fully assure
ourselves, and constantly believe that God is our Father, and we his sons and
heirs, then should we utterly contemn this world, with all the glory, righteousness,
wisdom, and power, with all the royal sceptres and crowns, and with all the
riches and pleasure thereof. We should not be so careful for this life: we
should not be so addicted to worldly things, trusting unto them when we have
them, lamenting and despairing when we lose them; but we should do all things
with great love, humility, and patience. But we do the contrary; for the flesh
is yet strong, out faith is feeble, and the spirit weak. Therefore Paul saith
very well, that we have here in this life, but only the first-fruits of the
Spirit; and that in the world to come, we shall have the tenths also.
Paul hath Christ always in his
mouth: he cannot forget him; for he did well foresee that nothing should be
less known in the world (yea among them which should profess themselves to be
Christians) than Christ and his Gospel. Therefore he talketh of him, and
setteth him before our eyes continually. And as often as he speaketh of grace,
righteousness, the promise, adoption, and inheritance, he is always wont to
add, ‘in Christ,’ or ‘through Christ,’ covertly impugning the law. As if he
would say: These things come unto us neither by the law nor by the works
thereof; much less by our own strength, or by the works of men’s traditions; but
only by Christ.
But even then when ye knew not God, ye did service unto them which by nature are no gods, but now seeing ye know God, yea rather are known of God, how turn you again to impotent and beggarly rudiments, whereunto, as from the beginning, ye will be in bondage again?
This is the conclusion of Paul’s
disputation. From this place unto the end of the Epistle he doth not much
dispute, but giveth precepts as touching manners. Notwithstanding he first
reproveth the Galatians, being sore displeased that this divine and heavenly
doctrine should be so suddenly and easily removed out of their hearts. As if he
would say: Ye have teachers which will bring you back again into the bondage of
the law. This did not I; but by my doctrine I called you out of darkness, and
out of the ignorance of God, into a wonderful light and knowledge of him. I
brought you out of bondage, and set you in the freedom of the sons of God, not
by preaching unto you the works of the law, or the merits of men, but the grace
and righteousness of God, and the giving of heavenly and eternal blessings
through Christ. Now, seeing this is true, why do ye so soon forsake the light
and return to darkness? Why do ye suffer yourselves so easily to be brought
from grace unto the law, from freedom to bondage?
Here
again we see (as before I have said) that to fall in faith is an easy matter,
as the example of the Galatians witnesseth. The example of the Sacramentarians,
the Anabaptists, etc. witnesseth the same also at this day.
We
for our part do set forth the doctrine of faith with continual travail, by
preaching, by reading, and by writing; we purely and plainly, distinguish the
Gospel from the law, and yet do we little prevail. This cometh of the devil,
who goeth about by all subtle means to seduce men [and to hold them in error]:
he can abide nothing less than the true knowledge of grace, and faith in
Christ. Therefore, to the end he may take Christ dean out of sight, he setteth
before them other shews, wherewith [he so deceiveth them, that] by little and
little he leadeth them from faith and the knowledge of grace, to the
disputation of the law. When he hath brought this about, then is Christ taken
away. It is not without cause, therefore, that Paul speaketh so much and so
often of Christ, and that he goeth about so purely to set forth the doctrine of
faith: whereunto he attributeth righteousness only and alone, and taketh it
from the law, declaring that the law hath a clean contrary effect: that is, to
engender wrath, to increase sin, etc. For he would gladly persuade us that we
should not suffer Christ to be plucked out of our heart; that the spouse should
not suffer her husband to depart out of her arms, but should always embrace him
and cleave fast unto him, who being present, there is no danger; yea there is
the [faithful] groaning, fatherly goodwill, adoption, and inheritance.
But
why saith Paul that the Galatians turned back again to weak and beggarly
rudiments, that is to say, to the law, whereas they never had the law; for they
were Gentiles (notwithstanding he wrote these things to the Jews also, as
afterwards we will declare)? Or why speaketh he not rather after this manner:
Once when ye knew not God, ye did service unto them which by nature were no
gods; but now seeing ye know God, why turn ye back again, forsaking the true
God, to worship idols? Doth Paul take it to be all one thing to fall from the
promise to the law, from faith to works, and to do service unto gods which by
nature are no gods? I answer:
Whosoever
is fallen from the article of justification, is ignorant of God, and an
idolater. Therefore it is all one thing, whether he afterwards turn again to
the law, or to the worshipping of idols; it is all one whether he be called a
monk, a Turk, a Jew, or an Anabaptist. For when this article is taken away,
there remaineth nothing else but error, hypocrisy, impiety and idolatry, how
much soever it seem in outward appearance to be the very truth, the true
service of God, and true holiness, etc.
The
reason is, because God will or can be known no otherwise than by Christ,
according to that saving of John 1: ‘The only begotten Son which is in the
bosom of the Father, he hath declared him.’ He is the Seed promised unto
Abraham, on whom God hath founded all his promises. Wherefore Christ is the
only mean, and as ye would say, the glass by which we see God, that is to say,
we know his will. For in Christ we see that God is not a cruel exactor or a
judge, but a most favorable, loving and merciful Father, who, to the end he
might bless us, that is to say, deliver us from the law, sin, death and all
evils, and might endue us with grace, righteousness, and everlasting life,
‘spared not his own Son, but gave him up for us all,’ etc. (Romans 8:32). This
is a true knowledge of God, and a divine persuasion, which deceiveth us not,
but painteth out God unto us lively, and in such sort that beside him there is
no God.
He
that is fallen from this knowledge, must needs conceive this fantasy in his
heart: I will set up such a service of God; I will enter into such an order; I
will choose this or that work: and so I will serve God, and I doubt not but God
will accept this and reward me with everlasting life for the same. For he is
merciful and liberal, giving all good things even to the unworthy and
unthankful; much more will he give unto me grace and everlasting life for my
great and manifold good deeds and merits. This is the highest wisdom,
righteousness and religion, that reason can judge of; which is common to all
nations, to the Papists, Jews, Turks,, heretics, etc.
They
can go no higher than that Pharisee did, of whom mention is made in the Gospel
(Luke
Such
a God as after this sort forgiveth sins and justifieth [sinners], can nowhere be found, and therefore this is but a vain
imagination, a dream, and an idol of the heart. For God hath not promised that
he will save and justify men for their religions, observations, ceremonies [and
ordinances], devised by men; yea, God abhorreth nothing more (as the whole
Scripture witnesseth) than such will-works, such [services, rites and]
ceremonies; for the which also he overthroweth whole kingdoms and empires.
Therefore, as many as trust to their own strength and righteousness, do serve a
God, but such a God as they themselves have devised, and not the true God
indeed. For the true and natural God speaketh thus: No righteousness, wisdom,
nor religion, pleaseth me, but that only whereby the Father is glorified
through the Son. Whosoever apprehendeth this Son, and me or my promise in him
by faith, to him I am God, to him I am a Father, him do I accept, justify, and
save. All other abide under wrath, because they worship that thing which by
nature is no God.
Whosoever
forsaketh this doctrine must needs fall into the ignorance of God; he
understandeth not what the true Christian righteousness, wisdom, and service of
God is; he is an idolater, abiding under the law, sin, death, and the power of
the devil, and all things that he doth are accursed and condemned. Therefore
the Anabaptist, imagining with himself that he pleaseth God if he be
re-baptized, if he forsake his house, wife and children; if he mortify his
flesh, and suffer much adversity, and at length death itself; yet there is not
one drop of the knowledge of Christ in him, but secluding Christ, he dreameth
altogether of his own works, of the forsaking of his goods, of his [affliction
and] mortification, and now differeth nothing from the Turk, Jew, or Papist, in
spirit or in heart, but only in outward appearance, works and ceremonies, which
he hath chosen to himself. The same confidence in works have all the monks [and
other religious orders]; notwithstanding in their apparel and other outward
things there is a difference.
There
are at this day very many like unto these, which notwithstanding would be
counted among the true professors and teachers of the Gospel; and as touching
the words, they teach that men are delivered from their sins by the death of
Christ. But because they teach faith in such sort, that they attribute more to
charity than to faith, they highly dishonor Christ, and wickedly pervert his
Word. For they dream that God regardeth and accepteth us for our charity’s
sake, whereby we being reconciled to God, do love God and our neighbor. If this
be true, then have we no need of Christ at all. Such men serve not the true
God, but an idol of their own heart, which they themselves have devised. For
the true God doth not regard or accept us for our charity, virtues, or newness
of life, but for Christ’s sake, etc.
But
they make this objection: Yet notwithstanding, the Scripture commandeth that we
should love God with all our heart, etc. It is true. But it followeth not that
because God commandeth us, therefore we do it. If we did love God with all our
heart, etc., then no doubt we should be justified, and live through this
obedience, as it is written: ‘He that shall do these things shall live in them’
(Leviticus 18:5). But the Gospel saith:
Thou
dost not these things, therefore thou shalt not live in them. For this
sentence, ‘Thou shalt love the Lord thy God,’ etc., requireth a perfect
obedience, a perfect fear, trust and love towards God. These things men neither
do nor can perform, in this corrupt nature. Therefore this law, ‘Thou shalt
love the Lord thy God,’ etc., justifieth not, but accuseth and condemneth
allmen, according to that saying, ‘The law causeth wrath,’ etc. (Romans 4:15).
Contrariwise, ‘Christ is the finishing and accomplishing of the law to righteousnss,
to everyone that believeth’ (Romans 10:4). Of this we have spoken largely
before.
In
like manner, the Jew keeping the law with this opinion, that he by this
obedience will please God, serveth not the God of his fathers, but is an
idolator, worshipping a dream and an idol of his own heart, which is nowhere to
be found. For the God of his fathers, whom he saith he worshippeth, promised to
Abraham a seed, through the which all nations should be blessed. Therefore God
is known, and the blessing is given, not by the law, but by the Gospel of
Christ.
Although
Paul spake these words: ‘Then, when ye knew not God, ye did service’ etc.,
properly and principally to the Galatians, which were Gentiles; yet
notwithstanding, by the same words he also toucheth the Jews, who, though they
had rejected idols outwardly, yet in their hearts they worshipped them more
than did the Gentiles, as is said, Romans 2: ‘Thou abhorrest idols, and
committest sacrilege.’ The Gentiles were not the people of God, they had not his
Word, and therefore their idolatry was gross. But the idolatrous Jews cloaked
their idolatry with the name and Word of God (as all justiciaries are wont to
do), and so with this outward shew of holiness they deceived many. Therefore
idolatry, the more holy and spiritual it seemeth to be the more hurtful it is.
But
how may these two contrary sayings which the Apostle here setteth down, be
reconciled together? ‘Ye knew not God,’ and ‘ye worshipped God.’ I answer: All
men naturally have this general knowledge, that there is a God, according to
that saying, Romans 1: ‘Forasmuch as that which may be known of God was
manifest in them. For [God manifested it unto them, in that] the invisible
things of him [did appear by the creation of the world].’ Moreover, the
ceremonies and religions which were and always remained among all nations,
sufficiently witness that all men have had a certain general knowledge of God.
But whether they had it by nature, or by the tradition of their forefathers, I
will not here dispute. But here some will object again: If all men knew God,
wherefore then doth Paul say, that the Galatians knew not God before the
preaching of the Gospel? I answer:
There
is a double knowledge of God, general and particular. All men have the general
knowledge, namely, that there is a God, that he created heaven and earth, that
he is just, that he punisheth the wicked, etc. But what God thinketh of us,
[what his will is towards us,] what he will give or what he will do to the end
we may be delivered from sin and death, and be saved (which is the true
knowledge of God indeed), this they know not.
As
it may be that I know some man by sight, whom indeed I know not thoroughly,
because I understand not what affection he beareth towards me. So men know
naturally that there is a God, but what his will is, or what is not his will,
they do not know. For it is written: ‘There is none that understandeth God’
(Romans 3:11), and in another place: ‘No man hath seen God’ (John 1:18). That
is to say, no man hath known what is the will of God. Now, what doth it avail
thee if thou know that there is a God, and yet art ignorant what is his will
towards thee? Here some think one thing, and some another. The Jews imagine
this to be the will of God, if they worship him according to the rule of Moses’
law; the Turk, if he observe his Alcoran; the monk, if he keep his order and
perform his vows. But all these are deceived and ‘become vain in their own
cogitations,’ as Paul saith (Romans 1), not knowing what pleaseth or
displeaseth God. Therefore, instead of the true and natural God, they worship
the dreams and imaginations of their own heart, which are by nature nothing.
This
is it that Paul meaneth when he saith: ‘When ye knew not God,’ that is, when ye
knew not the will of God, ‘ye served those which by nature were no gods,’ that
is to say, ye served the dreams and imaginations of your own heart, whereby ye
imagined without the Word, that God was to be worshipped with this or that
work, with this or that rite or ceremony.
For
upon this proposition, which all men do naturally hold, namely, that there is a
God, hath sprung all idolatry, which without the knowledge of the Divinity,
could never have come into the world. But because men had this natural
knowledge of God, they conceived vain and wicked imaginations of God, without
and against the Word, which they esteemed and maintained as the very truth
itself, and so dreamed that God is such a one, as by nature he is not. So the
monk imagineth him to be such a God as forgiveth sins, giveth grace and
everlasting life for the keeping of his rule.
This
God is nowhere to be found. Therefore he serveth not the true God, but that
which by nature is no God; to wit, the imagination and idol of his own heart;
that is to say, his own false and vain opinion of God, which he dreameth to be
an undoubted truth. Now reason itself will enforce us to confess, that man’s
opinion is no God. Therefore whosoever will worship God without his Word,
serveth not the true God (as Paul saith), but that which by nature is no God.
Therefore
whether ye call rudiments here the law of Moses, or else the traditions of the
Gentiles (albeit he speaketh here properly and principally of the rudiments of
Moses), there is no great difference. For he that falleth from grace to the
law, falleth with no less danger than he that falleth from grace to idolatry.
For without Christ there is nothing else but mere idolatry, an idol and false
imagination of God, whether it be called Moses’ law, or the Pope’s ordinances,
or the Turk’s Alcoran, etc. Therefore he saith with a certain admiration:
As though he should say: This is a
marvellous thing, that ye, knowing God by the preaching of faith, do so
suddenly revolt from the true knowledge of his will (wherein I thought ye were
so surely established, that I feared nothing less than that ye should so easily
be overthrown), and do now again, by the instigation of the false apostles,
return to the weak and beggarly elements, which ye would serve again afresh. Ye
heard before by my preaching, that this is the will of God, to bless all
nations: not by circumcision, or by the observation of the law, but by Christ
promised to Abraham. They that believe in him shall be blessed with faithful
Abraham; they are the sons and heirs of God. Thus (I say) have ye known God.
Yea rather are known of God, etc.
He correcteth the sentence going
before: ‘But now seeing ye have known God;’ or rather turneth it after this
manner: ‘yea rather ye are known of God.’ For he feared lest they had lost God
utterly. As if he would say:
Alas!
are ye come to this point, that now ye know not God, but return again from
grace to the law? Yet notwithstanding God knoweth you. And indeed our knowledge
is rather passive than active; that is to say, it consisteth in this, that we
are rather known of God, than that we know him. All our doing, [that is, all
our endeavor to know and to apprehend God,] is to suffer God to work in us. He
giveth the Word, which when we have received by faith given from above, we are
newborn and made the sons of God. This is then the sense and meaning: ‘Ye are
known of God,’ that is, ye are visited with the Word, ye are endued with faith
and the Holy Ghost, whereby ye are renewed, etc. Wherefore, even by these
words, ‘ye are known of God,’ he taketh away all righteousness from the law,
and denieth that we attain the knowledge of God through the worthiness of our
own works. ‘For no man knoweth the Father, but the Son, and he to whom the Son
will reveal him’ (Matthew 11:27); and also: ‘He by his knowledge shall justify
many, because he shall bear their iniquities’ (Isaiah 53:11). Wherefore our
knowledge concerning God consisteth in suffering, and not in doing. He much
marvelleth therefore, that seeing they knew God truly by the Gospel, they
returned so suddenly to weak and beggarly rudiments, by the persuasion of the
false apostles. As I myself also should greatly marvel, if our church (which by
the grace of God is godly reformed in pure doctrine and faith) should be so
seduced and perverted by some fond and frantic head, through the preaching of
one or two sermons, that they would not acknowledge me for their pastor any
more. Which thing notwithstanding shall one day come to pass, if not whilst we
live, yet when we are dead and gone. For many shall then rise up, which will be
masters and teachers, who under a color of true religion shall teach false and
perverse doctrine, and shall quickly overthrow all that we in so long time and
with so great travail have builded. We are not better than the Apostles, who
whilst they yet lived, saw (not without their great grief and sorrow) the
subversion of those churches which they themselves had planted through their
ministry. Therefore it is no great marvel if we be constrained to behold the like
evil at this day in those churches where sectaries do reign, who hereafter when
we are dead, shall possess also those churches which we have won and planted by
our ministry, and with their poison infect and subvert the same. And yet
notwithstanding Christ shall remain and reign to the end of the world, and that
marvellously, as he did under the Papacy.
Paul
seemeth to speak very spitefully of the law, when he calleth it the rudiments
(as he did also before in the beginning of this chapter), and not only
rudiments, but weak and beggarly rudiments. Is it not blasphemy to give such
odious names to the law of God? The law being in his true use, ought to serve
the promises, and to stand with the promises and grace. But if it fight against
them, it is no more the holy law of God, but a false and a devilish doctrine,
and doth nothing else but drive men to desperation, and therefore must be
rejected.
Wherefore
when he calleth the law weak and beggarly rudiments, he speaketh of the law in
respect of proud and presumptuous hypocrites which would be justified by it,
and not of the law being spiritually understood, which engendereth wrath
(Romans 4:15). For the law (as I have often said) being in his own proper use,
accuseth and condemneth the old man; and in this respect it is not only a
strong and rich rudiment but most mighty and most rich, yea rather an
invincible power and riches: and if here the conscience be compared with the
law, then it is most weak and beggarly. For it is so tender a thing, that for a
small sin it is so troubled and terrified, that it utterly despaireth, unless
it be raised up again. Wherefore, the law in his proper use hath more strength
and riches, than heaven and earth is able to contain; insomuch that one jot or
one tittlie of the law is able to kill all mankind, as the history of the law
given by Moses doth witness (Exodus 19:20). This is the true and divine use of
the law, of which Paul speaketh not in this place.
Paul
therefore intreateth here of hypocrites, which are fallen from grace, or which
have not yet attained to grace. These, abusing the law, seek to be justified by
it. They exercise and tire themselves day and night in the works thereof, as
Paul witnesseth of the Jews: ‘For I bear them record,’ saith he, ‘that they
have the zeal of God, but not according to knowledge; for they are ignorant of
the righteousness of God,’ etc. (Romans 10:2 f.). Such do hope so to be
strengthened and enriched by the law, that they may be able to set their power
and wealth of righteousness which they have gotten by the law, against the
wrath and judgment of God, and so to appease God and to be saved thereby. In
this respect then, we may well say that the law is a weak and a beggarly
rudiment; that is to say, which can give neither help nor counsel.
And
whoso listeth to amplify this matter, may do so in the rhetorical manner and
say, that the law is a weak and a beggarly rudiment actively, because it maketh
men more weak and beggarly: and passively, because that of itself it hath no
power or riches, whereby it is able to give or to bring righteousness: and
moreover, that neutrally and in itself, it is not only weak and beggarly, but
even weakness and beggary itself. How then shall it enrich or strengthen those,
which were before both weak and beggarly?
Therefore
to seek to be justified by the law, is as much as if a man being weak and
feeble already, would seek some other greater evil whereby he might overcome
his weakness and poverty, which notwithstanding would bring him unto utter
destruction. As if he which hath the falling sickness, would seek to join unto
it the pestilence for a remedy; or if a leper should come to a leper, or a
beggar to a beggar, the one to help and to enrich the other. Here, as the
proverb saith, one man milketh the he-goat while the other holdeth the sieve
under.
Paul
therefore sheweth that they which seek to be justified by the law, have this
commodity thereby, that daily they become more and more weak and beggarly. For
they be weak and beggarly of themselves; that is to say, they are by nature the
children of wrath, subject to death and everlasting damnation; and yet they lay
hold upon that which is nothing else but mere weakness and beggary, seeking to
be strengthened and enriched thereby.
Therefore
everyone that falleth from the promise to the law, from faith to works, doth
nothing else but lay upon himself, being weak and beggarly already, such a yoke
as he is not able to bear (Acts 15:10), and in bearing thereof is made ten
times more weak and beggarly so that at length he is driven to despair, unless
Christ come and deliver him.
This
thing the Gospel also witnesseth, speaking of the woman which was grieved
twelve years with a bloody issue, and suffered many things of many physicians, upon
whom she had spent all her substance, and yet could not be cured; but the
longer she was under their hands, the worse she was (Mark
Whosoever
then seeketh righteousness by the law, doth nothing else but seek by repeated
acts to acquire for himself a habit of that first act, imagining that God being
angry and threatening, must needs be pacified with works. Now when he hath once
conceived this fantasy, he beginneth to work. But he can never find so many
good works as are able to quiet his conscience, but still he desireth more, yea
he findeth sins in those works he hath done already. Therefore his conscience
can never be certified, but he must needs be always in doubt, and thus think
with himself: Thou hast not sacrificed as thou shouldest do; thou hast not
prayed aright; this thou hast left undone; this or that sin thou hast
committed. Here the heart trembleth and feeleth itself oppressed with
innumerable sins, which still increase without end, so that he swerveth from
righteousness more and more, until at length he fall to desperation. Hereof it
cometh that many, being at the point of death, have uttered these desperate
words: O wretch that I am!
I
have not kept mine order. Whither shall I flee from the wrath of Christ, that
angry judge? Would to God I had been made a swineherd, or the vilest wretch in
the whole world.
Thus
the monk in the end of his life is more weak, more beggarly, more faithless and
fearful than he was at the beginning, when he first entered into his order. The
reason is, because he would strengthen himself through weakness, and enrich
himself through poverty. The law, or men’s traditions, or the rule of his
order, should have healed him when he was sick, and enriched him when he was
poor: but he is become more feeble and more poor than the publicans and
harlots. The publicans and harlots have not an heap of good works to trust
unto, as the monks have; but although they feel their sins never so much, yet
they can say with the publican: ‘God, be merciful to me a sinner!’ (Luke
18:13). But contrariwise the monk, which hath spent all his time in weak and
beggarly elements, is confirmed in this opinion: If thou keep thy rule, thou
shalt be saved, etc. With this false persuasion he is so deluded and bewitched,
that he cannot apprehend grace, no nor once remember grace. Thus,
notwithstanding all the works which either he doth or hath done, be they never
so many and so great, he thinketh that he hath never done enough, but hath
still an eye to more works; and so, by heaping up of works, he goeth about to
appease the wrath of God and to justify himself, until he be driven to utter
desperation. Wherefore, whosoever falleth from faith and followeth the law, is
like to Aesop’s dog, which foregoeth the flesh, and snatcheth at the shadow.
Wherefore,
it is impossible that such as seek [righteousness and] salvation by the law
(whereunto all men are naturally inclined), should ever find quietness and
peace of conscience: yea they do nothing else but heap laws upon laws, whereby
they torment both themselves and others, and afflict men’s consciences so
miserably, that through extreme anguish of heart, many die before their time.
For one law always bringeth forth ten more, and so they increase without number
and without end. This do the innumerable Summae witness (especially that
devilish one which they call the Angelic), wherein laws of this sort are
gathered and expounded.
To
be brief: he that striveth to be justified by the law, endeavoureth to do that
which he shall never be able to accomplish. Hereunto we may apply, as I see the
Fathers did, the sayings of wise and learned men concerning labor done in vain,
such as: ‘Rolling the stone,’ ‘Drawing water with a sieve,’ etc. And I think
that with such inventions and parables the Fathers wished to remind their
disciples of the distinction between the law and the Gospel, and so to show
that when men have fallen from grace, albeit that they exercise and weary
themselves with ceaseless and burdensome toil, yet their labor is in vain. Such
are rightly said to roll the stone; that is, to labor to no purpose, as the
poets tell of Sisyphus, which rolled the stone to the top of the mountain in
hell, and as often as it reached the top, it rolled down again. Also, to draw
water with a sieve; that is, to weary themselves with endless and useless
labor, as the poets tell of the daughters of Danaus, which in hell did carry
water in cracked vessels to a bottomless jar.
I
would that ye which are students of sacred learning, had a store of such parables,
that ye might the better retain the distinction between the law and the Gospel:
as that to seek to be justified by the law is to count money out of an empty
purse, to eat from an empty platter and drink from an empty cup, to seek
strength and riches where there is naught but weakness and poverty, to lay yet
more burdens on one that is weighed down and crushed with his load, to pay an
hundred guineas when thou hast not a penny, to take the shirt off a naked man,
to oppress the sick and needy with more sickness and need, etc.
Now
who would have thought that the Galatians, which had learned so sound and so
pure a doctrine of such an excellent Apostle and teacher, could be so suddenly
led away from the same, and utterly perverted by the false apostles? It is not
without cause that I repeat this so often, that to fall away from the truth of
the Gospel is an easy matter. The reason is, because even godly men do not
sufficiently consider, what a precious and a necessary treasure the true
knowledge of Christ is. Therefore they do not labor so diligently and so
carefully as they should do, to obtain and to retain the same. Moreover, the
greater part of those that hear the Word, are exercised with no cross [or
affliction]; they wrestle not against sin, death and the devil, live in
security without any conflict. Such men because they are not proved and tried
with temptations, and therefore are not armed with the Word of God against the
subtleties of the devil, never feel the use and power of the Word. Indeed whilst
they are among faithful ministers and preachers, they can follow their words,
and say as they say, persuading themselves that they perfectly understand the
matter of justification. But when they are gone, and wolves in sheep’s clothing
are come in their place, it happeneth unto them as it did to the Galatians;
that is to say, they are suddenly seduced and easily turned back to weak and
beggarly rudiments.
Paul
hath here his peculiar manner of speech, which the other Apostles did not use.
For there was none of them besides Paul, that gave such names to the law; to
wit, that it is a weak and a beggardly rudiment, that is to say, utterly
unprofitable to righteousness. And surely I durst not have given such terms
unto the law, but should have thought it great blasphemy against God, if Paul
had not done so before. But of this I have intreated more largely before, where
I shewed when the law is weak and beggarly, and when it is most strong and
rich, etc. Now if the law of God be weak and unprofitable to justification,
much more are the laws and decrees of the Pope weak and unprofitable to
justification. Not that I utterly reject and condemn all his laws, for I say
that many of them are useful for external discipline, to the end that all
things may be done orderly in the Church, that no dissensions, strife, etc.
should arise, even as the emperor’s laws are useful for the good order of the
commonweal, etc. But with this commendation and use of his laws, the Pope is
not content, but he requireth us to believe that by the observation of them we
are justified and saved. This we deny, and we give sentence against the
decrees, laws and traditions of the Pope, with such boldness and assurance, as
Paul did against the law of God, they they are not only weak and beggarly rudiments,
and utterly unprofitable to righteousness, but also execrable, accursed,
devilish and damnable: for they blaspheme grace, they overthrow the Gospel,
abolish faith, take away Christ, etc.
Forasmuch
men as the Pope requireth that we should keep his laws as necessary to
salvation, he is very Antichrist and the vicar of Satan; and as many as cleave
unto him, and confirm his abominations and blasphemies, or keep them to this
end, that thereby they may merit the forgiveness of their sins, are the servants
of Antichrist and of the devil. Now such hath the doctrine of the papistical
church been of a long time, that these laws ought to be kept as necessary to
salvation. Thus the Pope sitteth in the temple of God, vaunting himself as God:
he setteth himself against God, and exalteth himself above all that is called
God or worshipped, etc. (Thessalonians 2:4); and men’s consciences more feared
and reverenced the laws and ordinances of the Pope, than the Word of God and
his ordinances. By this means he was made the lord of heaven and earth and of
hell, and bare a triple crown upon his head. The cardinals also and bishops his
creatures, were made kings and princes of the world : and therefore, if he did
not burden men’s consciences with his laws, he could not long maintain his
terrible power, his dignity and his riches, but his whole kingdom would quickly
fall.
This
place which Paul here handleth, is weighty and of great importance, and
therefore the more diligently to be marked; to wit, that they which fall from
grace to the law, do utterly lose the knowledge of the truth; they see not
their own sins; they neither know God, nor themselves, nor the devil; and
moreover they understand not the force and use of the law, although they brag
neversomuch that they keep and observe the same. For without the knowledge of
grace, that is to say, without the Gospel of Christ, it is impossible for a man
to give this definition of the law, that it is a weak and beggarly rudiment and
unprofitable to righteousness. But rather he judgeth quite contrary of the law:
to wit, that it is not only necessary to salvation, but also that it
strengtheneth such as are weak, and enricheth such as are poor and beggarly;
that is to say, that such as obey and observe the same, shall be able to merit
righteousness and everlasting salvation. If this opinion remain, the promise of
God is denied, Christ is taken away, lying, impiety and idolatry is
established. Now the Pope, with all his bishops, his schools and whole
synagogue, taught that his laws are necessary to salvation: therefore e was a
teacher of weak and beggarly elements, wherewith he made the Church of Christ
throughout the whole world most weak and beggarly; that is to say, he burdened
and miserably tormented the Church with his wicked laws, defacing Christ and
burying his Gospel. Therefore if thou wilt observe the laws of the Pope without
offense of conscience, see to it thou keep them without the opinion of
righteousness; for righteousness is given through Christ alone.
Whereunto ye will be in bondage again
This he addeth, to declare that he
speaketh of proud and presumptuous hypocrites, which seek to be justified by
the law, as I have shewn before.
For
otherwise he calleth the law holy, good, etc., as 1 Timothy 1:8: ‘We know that
the law is good, if a man use it rightly,’ that is to say, civilly to bridle
evildoers, and spiritually to increase transgressions. But whosoever observeth
the law to obtain righteousness before God, maketh the law, which is good,
damnable and hurtful unto himself. He reproveth the Galatians therefore,
because they would be in bondage to the law again, which doth not take away
sins, but increaseth them. For whilst a sinner, being weak and poor himself,
seeketh to be justified by the law, he findeth nothing in it but weakness and
poverty itself. And here two sick and feeble beggars meet together, of whom the
one is not able to help and heal the other, but rather molesteth and troubleth
the other.
We,
as being strong in Christ, will gladly serve the law, not the weak and
beggarly, but the mighty and rich law, that is to say, so far forth as it hath
power and dominion over the body: for then we serve the law, but only in our
body and outward members, and not in our conscience. But the Pope requireth
that we should obey his laws with this opinion, that if we do this or that, we
are righteous; if we do it not, we are damned. Here the law is no more than a
weak and beggarly element. For whilst this bondage of the conscience continueth
under the law, there can be nothing but mere weakness and poverty. Wherefore
all the weight of the matter lieth in this word ‘to serve.’ The meaning
therefore of Paul is this, that he would not have the conscience to serve under
the law as a captive, but to be free and to have dominion over the law. For the
conscience is dead to the law through Christ, and the law again unto the
conscience. Whereof we have more largely intreated afore in the second chapter.
Ye observe days and months, times and years
By these words he plainly declareth
what the false apostles taught, namely, the observation of days, months, times
and years. Almost all the doctors have interpreted this place as concerning the
astrological days of the Chaldaeans, saying that the Gentiles in doing business
or awaiting the issues of life and affairs, did observe certain fixed days,
months, etc., and that the Galatians at the bidding of the false apostles did
also the same.
And
St. Augustine, whom others thereafter followed, expounded these words of Paul
as concerning that Gentile custom, although afterwards he interpreted them also
of the days, months, etc. of the Jews. But Paul here instructeth the
conscience; therefore he speaketh not of that Gentile custom of observing days,
etc., which pertaineth only to the body, but he speaketh of the law of God, and
of the observation of days, months, etc., according to the law of Moses; that
is to say, concerning religious days, months and seasons, which the Galatians
taught by the false apostles did observe unto justification. For Moses had
commanded the Jews to keep holy the Sabbath-day, the new moons, the first and
the seventh month, the three appointed times or feasts (namely the Passover,
the Feast of Weeks, and of the Tabernacles) and the year of Jubilee. These
ceremonies the Galatians were constrained by the false apostles to keep as
necessary to righteousness. Therefore he saith that they, losing the grace and
liberty which they had in Christ, were turned back to the serving of weak and
beggarly elements. For they were persuaded by the false apostles, that these
laws must needs be kept, and by keeping of them they should obtain
righteousness; but if they kept them not, they should be damned. Contrariwise,
Paul can in no wise suffer that men’s consciences should be bound to the law of
Moses, but always delivereth them from the law. ‘Behold I, Paul,’ (saith he, a
little after in the fifth chapter), ‘do say unto you, that if ye be
circumcised, Christ shall profit you nothing;’ and, ‘Let no man judge you in
meat or drink or in respect of an holiday, of a new moon or sabbath-day,’ etc.
(Colossians 2:16). So saith our Savior Christ: ‘The kingdom of God cometh not
with observation’ (Luke 17:20). Much less then are men’s consciences to be
burdened and snared with human traditions. Here some man may say: If the
Galatians sinned in observing days and seasons, how is it not sin when ye do
the same? I answer: We observe the Lord’s day, the day of his Nativity, Easter
(Pascha), and such-like feasts, with all liberty, We burden not consciences with
these ceremonies, neither teach as the false apostles and the Papists did, that
they are necessary to righteousness, or that we can make satisfaction for sins
by them; but we keep them to the end that all may be done orderly and without
tumult in the Church, and that outward concord (for in spirit we have another
concord) be not broken, as once it came to pass when the Roman pontiff, Victor,
excommunicated all the churches of Asia for no other cause than that they
celebrated the Paschal day at another time than the Roman church. Irenaeus
reprehendeth this in Victor, as assuredly it was worthy to be reprehended: for
it was extreme madness on account of so light a matter to hand over the
churches of the East to the devil. The [true] knowledge of the observation of
days and seasons was thus rare even among the greatest men. Jerome had it not,
neither had Augustine understood it, if he had not been vexed and exercised by
the Pelagians.
But
we chiefly observe such feasts to the end that the ministry of the Word may be
preserved, that the people may assemble themselves at certain days and times to
hear the Word, to come to the knowledge of God, to have communion, to pray
together for all necessities, and to give thanks to God for all his benefits
both bodily and spiritual. And it was for this cause above all, I believe, that
the obsevation of the Lord’s day, Easter, Pentecost, etc. was instituted of the
Fathers.
I am in fear of you, lest I have bestowed on you labor in vain
Here Paul sheweth himself to be greatly
troubled through the fall of the Galatians; whom he would more bitterly
reprove, but that he feareth, lest if he should deal with them more sharply, he
should not only not make them better, but more offend them, and so utterly
alienate their minds from him.
Therefore
in writing he changeth and mitigateth his words; and as though all the harm
redounded unto himself, he saith: ‘I am in fear of you, lest I have bestowed my
labor on you in vain;’ that is to say, it grieveth me that I have preached the
Gospel with so great iligence and faithfulness amongst you, and see no fruit to
come thereof. Notwithstanding, although he show a very loving and a fatherly
affection towards them, yet withal he chideth them somewhat sharply, but yet
covertly. For when he saith that he had labored in vain, that is to say, that
he had preached the Gospel among them without any fruit; he showeth covertly
that either they were obstinate unbelievers, or else were fallen from the
doctrine of faith. Now both these, as well unbelievers as backsliders from the
doctrine of faith, are sinners, wicked, unrighteous and damned. Such therefore
do obey the law in vain: they observe days, months and years in vain. And in
these words, ‘I am in fear of you, lest I have bestowed on you labor in vain,’
is contained a secret excommunication. For the Apostle meaneth hereby that the
Galatians were secluded and separate from Christ, unless they speedily returned
to sound and sincere doctrine again; yet he pronounced no open sentence against
them. For he perceived that he could do no good with over-sharp dealing;
wherefore he changeth his style, and speaketh them fair, saying:
Be ye as I am, for I am as ye are.
This place is not dialectical, but
full of affections, which must be handled rhetorically. Hitherto Paul had been
wholly occupied in teaching: and being moved with this great enormity [and
wicked revolting] of the Galatians, he was vehemently incensed against them,
and chid them bitterly, calling them fools, bewitched, not believing the truth,
crucifiers of Christ, etc. Now the greater part of his Epistle being finished,
he beginneth to perceive that he had handled them too sharply. Therefore being
careful lest he should do more hurt than good through his severity, he showeth
that this his sharp chiding proceedeth of a fatherly affection and a true
apostolical heart. And so he amplifieth the matter with sweet and gentle words,
to the end that if he had offended any (as no doubt there were many offended),
by these sweet and loving words he might win them again.
And
here by his own example he admonisheth all pastors and ministers, that they
ought to bear a fatherly and motherly affection, not towards ravening wolves,
but towards the poor sheep, miserably seduced and going astray, patiently
bearing with their faults and infirmities, instructing and restoring them with
the spirit of meekness. For they cannot be brought in the right way by any
other means; and by over-sharp reproving and rebuking they are provoked to
anger, or else to desperation, but not to repentance. And here is to be noted
by me way, that such is the nature and fruit of true and sound doctrine, that
when it is well taught and well understood, it joienth men’s hearts together
with a singular concord. But when men reject godly and sincere doctrine, and
embrace errors, this unity and concord is soon broken. Therefore as soon as
thou seest thy brethren seduced by vain and fantastical spirits, to fall from
the article of justification, thou shalt perceive mat by and by they will
pursue the faithful with bitter hatred, whom before they most tenderly loved.
This
we find to be true at this day in our false brethren, the Sacramentarians and
Anabaptists, who at the beginning of the reformation of the Gospel, were glad
to hear us and read our books with great zeal and affection. They acknowledged
the gift of the Holy Ghost in us, and reverenced us for the same, as ministers
of God. Some of them also lived familiarly with us for a time, and behaved
themselves very modestly and soberly among us. But when they were departed from
us and perverted by the Sectaries, they showed themselves more bitter enemies
to our doctrine and our name than any other; for although they hated the
Papists, they hated us yet more. I do much and often marvel whereupon they
should conceive such a deadly hatred against us, whom they before so dearly and
so tenderly loved; for we offended them not in anything nor gave them any
occasion to hate us. Yea, they are constrained to confess that we desire
nothing more, than that the glory of God may be advanced, the benefit of Christ
truly known, and the truth of the Gospel purely taught, which God hath now
again in these latter days revealed by us unto this unthankful world; which
thing should rather provoke them to love us than to hate us. I marvel therefore
not without cause, whereof this change cometh. Verily there is no other cause,
but that they have gotten unto themselves new masters and harkened to new
teachers, whose poison hath so infected them, that now of very friends they are
become our mortal enemies. And I see the condition of the Apostles and all
other faithful ministers to be such, that their disciples and hearers being
once infected with the errors of the [false apostles and] heretics, have and do
set themselves against them, and become their enemies. There were very few
amongst the Galatians which continued in the sound doctrine of the Apostle. All
the rest being seduced by the false apostles, did not acknowledge Paul for
their pastor and teacher any more; yea, there was nothing more odious unto them
than the name and doctrine of Paul. And I fear me, that this Epistle brought
very few of them back again from their error.
If
the like case should happen to us; that is to say, if in our absence our church
should be seduced by fantastical heads, and we should write hither, not one or
two, but many epistles, we should prevail little or nothing at all.
Our
men (a few only excepted of the stronger sort) would use themselves no otherwise
towards us, than they do at this day which are seduced by the Sectaries; who
would sooner worship the Pope, than they would obey our admonitions or approve
our doctrine. No man shall persuade them they reject Christ, and return again
to weak and beggarly elements, and to those which by nature are no gods. They
can abide nothing less, than to hear that their teachers, by whom they are
seduced, are overthrowers of the Gospel of Christ, and troublers of men’s
consciences and of the churches. The Lutherans only (say they) are not wise,
they alone do not preach Christ, they alone have not the Holy Ghost, the gift
of prophecy, and the true understanding of the Scriptures. our teachers are in
nothing inferior unto them; yea, in many things they excel them, because they
follow the Spirit and teach spiritual things. Contrariwise [the Lutherans]
never yet tasted what true divinity meant, but stick in the letter, and
therefore they teach nothing but the catechism, faith, and charity, etc.
Wherefore (as I am wont to say), like as to fall in faith is an easy matter, so
is it most perilous, to wit, even from the high heaven into the deep pit of
hell. It is not such as properly followeth the nature of man, as murder,
adultery, and such like; but devilish and the proper work of the devil. For
they which so fall, cannot be easily recovered, but most commonly they continue
perverse and obstinate in their error. Therefore the latter end of those men is
worse than the beginning, as our Savior Christ witnesseth when he saith: ‘The
unclean spirit being cast out of his house, when he returneth, he entereth in
again not alone, but taketh unto him seven spirits worse than himself, and
there dwelleth,’ etc. (Matthew
Paul
therefore perceiving through the revelation of the Holy Ghost, that it was to
be feared lest the minds of the Galatians, whom of a godly zeal he had called
foolish and bewitched etc., by this sharp chiding should rather be stirred up
against him, than amended (especially since he now knew that the false apostles
were among them, who would expound this sharp chiding which proceeded from a
fatherly affection, unto the worst, crying out: Now Paul, which some of you so
greatly praise, sheweth what he is, and with what spirit he is led; who, when
he was with you, would seem to be unto you a father, but his letters show in
his absence that he is a tyrant, etc.). Therefore he is so troubled through a
godly care and fatherly affection, that he cannot well tell how and what to
write to them. For it is a dangerous thing for a man to defend his cause by
letter against those which are absent, and have now begun to hate him, and are
persuaded by others that his cause is not good. Therefore being in great
perplexity, he saith a little after: ‘I am troubled [and at my wit’s end] for
your cause;’ that is, I know not what to do, or how to deal with you.
Be ye as I am, for I am as ye are.
These words are to be understood,
not of doctrine, but of affections.
Therefore
the meaning is not: Be ye as I am, that is to say, think of doctrine as I do,
but: Bear such an affection towards me as I do towards you. As though he would
say: Perhaps I have too sharply chidden you, but pardon this my sharpness, and
judge not my heart by my words, but my words by the affection of my heart. My
words seem rough, and my chastisement sharp, but my heart is loving and
fatherly. Therefore, O my Galatians, take this my chiding with such a mind as I
bear towards you: for the matter required that I should show myself so sharp
and severe towards you.
Even
so may we also say of ourselves. Our correction is severe, and our manner of
writing sharp and vehement; but certainly there is no bitterness in our heart,
no envy, no desire of revenge against our adversaries; but there is in us a
godly carefulness and sorrow of spirit. We do not so hate the Pope and other
erroneous spirits, that we wish any evil unto them, or desire their
destruction; but rather we desire that they may return again to the right way,
and be saved together with us. The schoolmaster chastiseth the scholar, not to
hurt him, but to reform him. The rod is sharp, but correction is necessary for
the child, and the heart of him that correcteth, loving and friendly. So the
father chastiseth his son, not to destroy him but to reform and amend him.
Stripes are sharp and grievous to the child, but the father’s heart is loving
and kind: and unless he loved his child, he would not chastise him, but cast
him off, despair of his welfare and suffer him to perish. This correction
therefore which he giveth to his child, is a token of fatherly affection, and
is very profitable for the child. Even so, O my Galatians, think ye likewise of
my dealing towards you: then ye will not judge my chiding to be sharp and
bitter, but profitable for you. ‘All chastisement for the present time seemeth
not to be joyous, but grievous: but afterwards,’ etc. (Hebrews 12:11). Let the
same affection therefore be in you towards me which I bear towards you. I bear
a loving heart towards you: the same I desire again of you.
Thus
he speaketh them fair, and with this fair speech he still continueth, that he
might pacify their minds which were stirred up against him by his sharp
chiding. Notwithstanding he revoketh not his severe words. Indeed he confesseth
that they were sharp and bitter: but necessity (saith he) compelled me to
reprehend you somewhat sharply and severely. But that which I did, proceeded of
a sincere and loving heart towards you. The physician giveth a bitter potion to
his patient, not to hurt him, but to cure him. If then the bitterness of the
medicine, which is given to the sick body, is not to be imputed to the
physician, but to the medicine and the malady; judge ye also in like manner of
my severe and sharp reprehension.
Brethren, I beseech you: ye have not hurt me at all
Is this to beseech the Galatians,
when he calleth them bewitched, disobedient to the truth, and crucifiers of
Christ? It seemeth rather to be a great rebuke. But contrariwise, Paul saith
that it is no rebuke, but an earnest beseeching; and indeed so it is. And it is
as much as if he said: I confess that I have chidden you somewhat bitterly; but
take it in good part, and then shall ye find this my chiding to be no chiding,
but a praying and a beseeching. If a father likewise do sharply correct his
son, it is as much as if he said: My son, I pray thee to be a good child, etc.
It seemeth indeed to be a correction; but if ye respect the father’s heart, it
is a gentle and earnest beseeching.
As if he said: Why should I be angry
with you, or of a malicious mind speak evil of you, seeing ye have nothing
offended me ? – Why then sayest thou that we are perverted, that we have
forsaken thy doctrine, that we are foolish, bewitched, etc.? These things do
witness that we have offended thee. – He answereth: Ye have not offended me,
but yourselves, and therefore I am thus troubled, not for mine own cause, but
for the love I bear unto you. Think not therefore that my chiding did proceed
of malice or any evil affection. For I take God to witness, ye have done me no
wrong, but contrariwise ye have bestowed great benefits upon me.
Thus
speaking them fair, he prepareth their minds to suffer his fatherly
chastisement with a childlike affection. And this is to temper wormwood or a bitter
potion with honey and sugar, to make it sweet again. So parents speak their
children fair when they have well beaten them, giving them apples, pears and
other like things, whereby the children know that their parents love them and
seek to do them good, how sharp soever their correction doth appear.
And ye know how through the infirmity of the flesh, I preached the gospel unto you at the first. And the trial of me which was in my flesh, ye despised not, neither abhorred, but ye received me as an angel of God, yea as Christ Jesus.
Now he declareth what pleasure he
had received of the Galatians. The first benefit (saith he), which I esteem as
the greatest of all, was this: When I began first to preach the Gospel amongst
you, and that through the infirmity of the flesh and great temptations, my
cross did nothing at all offend you; but ye showed yourselves so loving, so
kind and so friendly towards me, that not only ye were not offended with this
my infirmity of the flesh, with my temptations and afflictions wherewith I was
almost overwhelmed, but also ye loved me dearly, and received me as an angel of
God, yea rather at Christ Jesus himself. This is indeed a great commendation of
the Galatians, that they received the Gospel of a man so contemptible and afflicted
on every side as Paul was. For where he preached the Gospel amongst them, both
the Jews and Gentiles murmured and raged against him. For all the mighty, wise,
religious and learned men, hated, persecuted and blasphemed Paul. With all this
the Galatians were no wit offended, but, turning their eyes from the beholding
of this infirmity, these temptations and dangers, they did not only hear that
poor, despised, wretched and afflicted Paul, and acknowledged themselves to be
his disciples, but also they received and heard him as an angel of God, yea as
Jesus Christ himself. This is a worthy commendation and a singular virtue of
the Galatians, and indeed such a commendation as he giveth to none of all those
to whom he wrote, besides these Galatians.
Jerome
and certain other of the ancient fathers expound this infirmity of the flesh in
Paul, to be some disease of the body, or some temptation of lust. These good
fathers lived when the Church was outwardly in a peaceable and prosperous
state, without any cross or persecution. For then the bishops began to increase
in riches, estimation and glory in the world; and many also exercised tyranny
over the people which were committed to their charge, as the ecclesiastical
history witnesseth. Few did their duty, and they that would seem to do it,
forsaking the doctrine of the Gospel, set forth their own decrees to the
people. Now, when the pastors and bishops are not exercised with the Word of
God, but neglect the pure and sincere preaching thereof, they must needs fall
into security: for they are not exercised with temptations, with the cross and
persecutions, which are wont always undoubtedly to follow the pure preaching of
the Word.
Therefore
it was impossible that they should understand Paul. But we by the grace of God,
have sound and sincere doctrine, which also we preach and teach freely, and
therefore are compelled to suffer the bitter hatred, afflictions and
persecutions of the devil and the world. And if we were not exercised outwardly
by tyrants and heretics with force and subtilty, and inwardly with terrors and
the fiery darts of the devil, Paul should be as obscure and unknown unto us as
he was in times past to the whole world, and yet is to the Papists, the
Anabaptists, and other adversaries.
Therefore
the gift of knowledge and interpretation of the Scriptures, and our study,
together with our toward and outward temptations, open unto us the meaning of
Paul, and the sense of all the holy Scriptures.
Paul
therefore calleth the infirmity of the flesh, no disease [of the body] or
[temptation of] lust, but his suffering and affliction which be sustained in
his body; which he setteth against the virtue and power of the Spirit. But lest
we should seem to wrest and pervert Paul’s words, let us hear himself speaking
in 2 Corinthians 12: ‘Very gladly will I rejoice rather in mine infirmities,
that the power of Christ may dwell in me. Therefore I take pleasure in
infirmities, in reproaches, in necessities, in persecutions, in anguish for
Christ’s sake: for when I am weak, then am I strong.’ And in the eleventh
chapter: ‘In labors more abundant, in stripes above measure, in prisons more
plenteous, in deaths oft. Of the Jews five times received I forty stripes save
one, I was thrice beaten with rods. I was once stoned, I suffered thrice
shipwreck,’ etc. These afflictions which he suffered in his body he calleth the
infirmity of the flesh, and not any corporal disease. As though he would say:
When I preached the Gospel amongst you, I was oppressed with sundry evils and afflictions;
I was always in danger both of the Jews and of the Gentiles, and also of false
brethren; I suffered hunger, and wanted all things; I was the very filth and
off-scouring of the world. He maketh mention of this his infirmity in many
places, as in 1 Corinthians 4; Corinthians 4, 6, 11, 12, and in many other.
We
see then that Paul calleth ‘infirmities of the flesh’ the afflictions which he
suffered in the flesh, like as the other Apostles, the prophets, and all godly
men did; notwithstanding he was mighty in spirit. For the power of Christ was
in him, which always reigned and triumphed through him.
Which
thing he testifieth in 2 Corinthians 12 in these words: ‘for when I am weak,
then am I strong;’ also: ‘I will gladly rejoice in my infirmities, that the
power of Christ may dwell in me’ and in the second chapter: ‘Thanks be to God
who always maketh us to triumph in Christ.’ As though he would say: Indeed the
devil, the unbelieving Jews, and the Gentiles rage cruelly against us;
notwithstanding we continue constant and invincible against all their assaults,
and will they nill they, our doctrine prevaileth and triumpheth. This was the
strength and power of spirit in Paul, against which he setteth here the
infirmity and bondage of the flesh.
Now
this infirmity of the flesh in the godly doth wonderfully offend reason.
Therefore
Paul so highly commendeth the Galatians, because they were not offended with
this great infirmity, and these vile [and contemptible] forms of the cross
which they saw in him; out received him as an angel, yea as Christ Jesus. And
Christ himself also armeth the faithful against these base [and contemptible]
forms of the cross in which he appeared, when he saith; ‘Blessed is he that is
not offended in me’ (Matthew 11:6). And surely it is a great matter, that they
which believe in him, do acknowledge him to be Lord of all, and Savior of the
world; whom notwithstanding they hear to have been the most miserable of all
others, the least of men, yea a very scorn of men, and a contempt of the people
(Psalm 22:7): briefly, despised and hated of all men, and condemned to the
death of the cross; and even of his own people, and especially of those that
were [esteemed] the best, the wisest and holiest of all other. This is a great
matter, I say, not to be moved with these great offenses, and to be able, not
only to contemn them, but also to esteem this poor Christ, so spitefully
scorned, spit upon, whipped and crucified, more than the riches of all the
richest, the strength of all the strongest, the wisdom of all the wisest, the
holiness of all the holiest men, with all the crowns and sceptres of all the
kings and princes of the whole world. They therefore are worthily called
blessed of Christ, which are not offended in him. So it was a great thing that
the Galatians were not offended by that most offensive infirmity and those
contemptible forms of the cross, which they saw in Paul, but received him as an
angel, and as Jesus Christ. Moreover, as Christ saith that his disciples
continued with him in his temptations, so Paul saith that the Galatians did not
despise his temptations which he bore in the flesh. Not without cause,
therefore, doth he praise them so highly.
Now
Paul had not only outward temptations (whereof I have spoken already), but also
inward and spiritual temptations, as Christ had in the garden; such as that was
whereof he complaineth in 2 Corinthians 12, namely, the sko>loy in the flesh
and the angel of Satan which buffeted him. This I say by the way, because the
Papists, seeing that the Latin translation hath stimulum carnis, have
interpreted this stimulum as a motion of carnal lust. But in the Greek it is
skoloy , which signifieth a goad or a sharp-pointed stake. It was therefore a
spiritual temptation. And herein is no repugnance, in that he added this word
‘flesh,’ saying: ‘A prick was given me in the flesh.’ Yea he calleth it of
purpose a prick in the flesh.
For
the Galatians and others which were conversant with Paul, had seen him
oftentimes in great heaviness, anguish and terror. Wherefore the Apostles had
not only bodily, but also spiritual temptations; which also he confesseth in 2
Corinthians 7 with these words: ‘Fightings without, and terrors within.’ And
Luke saith in the last of the Acts, that Paul, when he had long striven in the
tempests of the sea, even unto the heaviness of his spirit, was again
refreshed, and waxed bold when he saw the brethren that came from Rome to meet
him at the market of Appius and Three Taverns.
Also,
in Philippians 2, he confesseth that God had mercy upon him, in that he
restored Epaphroditus so weak and near to death, unto health again, lest he
should have sorrow upon sorrow. Therefore besides outward temptations of the
body, the Apostles also suffered anguish and heaviness of spirit.
But
why saith Paul that he was not despised of the Galatians? It seemeth that they
despised him, when they fell away from his Gospel. Paul expoundeth himself:
When I first preached to you the Gospel (saith he) ye did not as other people
have done, who, being greatly offended through this my infirmity and temptation
of the flesh, have despised and rejected me. For man’s reason is soon offended
with these vile and contemptible forms of the cross, and judgeth those to be
stark mad, which [being so afflicted] will go about to comfort, to help, and to
succor others; also, those that boast of their great riches, that is to say, of
righteousness, strength, victory over sin, death, and all evils, of joy,
salvation, and everlasting life, and yet notwithstanding are needy, weak,
heavy-hearted, and despised, evil-intreated and slain (not by the multitude,
but by them that are highest in church and state) as very noisome poisons both
of commonweals and religion; and they which kill them, think they do high
service unto God (John 16:2). Therefore, when they promise unto others eternal
treasures, and they themselves perish so wretchedly before the world, they are
laughed to scorn, and compelled to hear: ‘Physician, cure thyself’ (Luke 4:23).
And hereof come these complaints which are everywhere in the Psalms: ‘I am a
worm, and no man,’ etc., and: ‘Depart not from me, for tribulation is at hand,
and there is none to help,’ etc. (Psalm 22:6,11).
This
is therefore a great commendation of the Galatians, that they were not offended
with this infirmity and temptation of Paul, but received him as an angel of
God, yea as Jesus Christ. It is indeed a great virtue and worthy of great
praise to hear the Apostles; but it is a greater, and a true Christian virtue,
to give ear unto one so miserable, weak and contemptible as Paul was among the
Galatians (as here he withesseth of himself), and to receive him as an angel
from heaven, and to give him such honor as if he had been Christ Jesus himself,
and not be offended with his afflictions, being so great and so many. Wherefore
by these words he highly commendeth the virtue of the Galatians, which he saith
he will keep in perpetual remembrance, and so greatly esteemeth the same, that
he desireth it may be known unto all men. Notwithstanding, in setting forth so
highly their benefits and praises, he showeth covertly how entirely they loved
him before the coming of the false apostles, and therewithal he moveth them to
continue as they began, and to embrace him with no less love and reverence than
they did before.
And
hereby it may also appear, that the false apostles had greater authority among
the Galatians than Paul himself had; for the Galatians, being moved with their authority
preferred them far above Paul, whom before they so dearly loved, and received
as an angel of God, etc.
As if he would say: How happy were
ye counted! How much were ye then praised and commended! The like manner of speech
we have in the song of the Virgin Mary: ‘All generations shall call me blessed’
(Luke 1:48).
And
these words,’What was then your felicity?’ contain in them a certain vehemency.
As if he should say: Ye were not only blessed, but in all things most blessed
and highly commended. Thus he goeth about to qualify and mitigate his bitter
potion, that is to say, his sharp chiding, fearing lest the Galatians should be
offended therwith; especially seeing he knew that the false apostles would
slander him, and most spitefully interpret his words.
For
this is the quality and nature of these vipers, that they will slander and
maliciously pervert those words which proceed from a simple and sincere heart,
and wrest them clean contrary to the true sense and meaning thereof.
They
are marvellous cunning workmen in this matter, far passing all the wit and
eloquence of all the rhetoricians in the world. For they are led with a wicked
spirit, which so bewitcheth them, that they being inflamed with a devilish rage
against the faithful, can no otherwise do, but maliciously interpret and
wickedly pervert their words and writings. Therefore they are like unto the
spider, that sucketh venom out of sweet and pleasant flowers, which proceedeth
not of the flowers, but of their own venomous nature, [which turneth that into
poison that of itself is good and wholesome]. Paul, therefore, by these mild
and sweet words goeth about to prevent the false apostles, to the end they
should have no occasion to slander and pervert his words after this manner:
Paul handleth you very urgently, he calleth you foolish, bewitched, and
disobedient to the truth, which is a sure token that he seeketh not your
salvation, but accounteth you as damned and rejected of Christ, etc.
For I bear you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me
He praiseth the Galatians above
measure. Ye did not only intreat me (saith he) most courteously and with all
reverence, receiving me as an angel of God, etc., but also if necessity had
required ye would have plucked out your own eyes and given them unto me; yea,
you would have bestowed your lives for me. And indeed the Galatians bestowed
their lives for him: for in that they received and maintained Paul (whom the
world accounted most execrable and accursed) they turned upon their own heads,
as receivers and maintainers of Paul, the cruel hatred and indignation of all
the Gentiles and Jews.
So
also at this day the name of Luther is most odious to the world. He that
praiseth me, sinneth worse than any idolater, blasphemer, perjurer,
whoremonger, adulterer, murderer, or thief. It must needs be, therefore, that
the Galatians were well-established in the doctrine and faith of Christ, seeing
that they with so great danger of their lives received and maintained Paul,
which was hated throughout all the world; for else they would never have
sustained that cruel hatred of the whole world.
Am I therefore become your enemy because I tell you the truth?
Here he showeth the reason why he
speaketh the Galatians so fair. For he suspecteth that they take him for their
enemy, because he had reproved them so sharply. I pray you (saith he), set
apart these rebukes, and separate them from doctrine, and ye shall find that my
purpose was not to rebuke you, but to teach you the truth. Indeed I confess
that my epistle is sharp and severe; but by this severity I go about to call
you back again to the truth of the Gospel, from the which ye are fallen, and to
keep you in the same; therefore apply this sharpness and this bitter potion,
not to your persons, but to your disease; and judge me not to be your enemy in
rebuking you so sharply, but rather think that I am your father: for unless I
loved you dearly as my children, and knew also that I am beloved of you, I
would not have reproved you so sharply.
It
is the part of a friend freely to admonish his friend if he do amiss, and when
he is so admonished, if he be wise, he is not angry with the other which hath
so friendly admonished him and told him the truth, but giveth him thanks. It is
commonly seen in the world that truth bringeth hatred, and that he is accounted
an enemy which speaketh the truth. But amongst friends it is not so; much less
amongst Christians. Seeing therefore I have reprehended you of mere love, to
the end ye might abide in the truth, ye ought not to be offended with me, nor
lose the truth, or think me your enemy because of my friendly and fatherly
reprehension. All these things are spoken of Paul to confirm that which was
said before: ‘Be ye as I am.
Ye
have not hurt me’ etc.
They are jealous over you amiss
He reproveth here the flattery of
the false apostles. For Satan is wont, by his ministers, through wonderful
subtilty and crafty sleights to beguile the simple, as Paul saith: ‘With fair
speech and flattery they deceive the hearts of the simple’ (Romans 16:18). For
first of all they make great protestations that they seek nothing else but the
advancement of God’s glory; and moreover, that they are moved by the Spirit
(because the miserable people are neglected, or else because the truth is not
purely taught of others) to teach the infallible truth, that by this means the
elect may be delivered from error, and may come to the true light and knowledge
of the truth. Moreover, they promise undoubted salvation to those that receive
their doctrine. If vigiliant and faithful pastors do not withstand these
ravening wolves, they will do great harm to the Church under this pretense of
godliness and under this sheep’s clothing. For the Galatians might say: Why
dost thou inveigh so bitterly against our teachers, for that they be jealous
over us? For that which they do, they do of zeal and mere love: this ought not
to offend thee, etc. Indeed (saith he) they are jealous over you, but their
jealousy is not good. So at this day we are compelled to hear from the
Sacramentarians that we by our obstinacy do offend against charity and break
the peace of the churches, because we reject their doctrine of the Lord’s
Supper. It were better, say they, that we should let it pass, especially seeng
there be no danger in it, than that we should for the sake of this one article
of doctrine (and that not the chiefest) stir up so great discords and
contentions in the Church; especially seeing they dissent from us in no other
article of doctrine save this of the Lord’s Supper. To this I reply: Cursed be
that charity and concord which cannot be preserved but at the peril of the Word
of God.
So
the false apostles feigned that they did fervently love the Galatians, and were
moved with a certain divine zeal towards them. Now zeal properly signifieth an
angry love, or as ye would say, jealousy. Elias saith: ‘I have been very
jealous for the Lord of Hosts’ (1 Kings 19:14). After this manner the husband
is jealous towards his wife, the father towards his son, the brother towards
his brother, that is to say, they love them fervently; yet so, that they hate
their vices, and go about to mend them.
Such
a zeal the false apostles pretended to bear towards the Galatians. Paul indeed
alloweth that they bore a fervent love towards the Galatians, and were very
jealous for them; but their zeal (saith he) was not good. Now, by this color
and subtle pretense the simple are deceived, when these seducers do make them
to believe that they bear a great zeal and affection towards them, and that
they are very careful for them; Paul therefore warneth us here to put a
difference betwixt a good zeal and an evil zeal. Indeed a good zeal is to be
commended, but not an evil zeal. I am as zealous over you (saith Paul) as they
now judge ye which of our zeals is better, mine or theirs; which is good and
godly; which is evil and carnal. Therefore let not their zeal so easily seduce
you; for:
They would exclude you, that you should altogether love them
As if he said: True it is that they
are very zealous towards you, but by this means they seek that ye again should
be zealous towards them and reject me. If their zeal were sincere and godly,
then surely they would be content that I should be beloved of you as well as
they. But they hate our doctrine, and therefore their desire is that it may be
utterly abolished, and their own preached amongst you. Now, to the end they
might bring this to pass, they go about by this jealousy to pluck your hearts
from me, and to make me odious unto you, that when ye have conceived an hatred
against me and my doctrine, and turned your affection and zeal towards them, ye
should love them only, and receive no other doctrine but theirs. Thus he
bringeth the false apostles into suspicion among the Galatians, showing that by
this goodly pretense they go about to deceive them. So our Savior Christ also
warneth us, saying: ‘Take heed of false prophets, which come to you in sheep’s
clothing’ (Matthew 7:15).
Paul
suffered the same temptation which we suffer at this day. He was marvellously
troubled with this enormity, that after the preaching of his good and wholesome
doctrine, he saw so many sects, commotions, dissipations of commonweals,
changes of kingdoms, and other like things, to ensue, which were the cause of
infinite evils and offenses. He was accused by the Jews to be a pernicious
fellow, a mover of sedition in his whole nation, and to be an author of the
sect of the Nazarenes (Acts 24:5). As if they had said: This is a seditious and
a blasphemous fellow; for he preacheth such things whereby he not only
overthroweth the Jewish commonwealth, excellently well ordered and established
by the laws of God; but also abolisheth even the Ten Commandments, the religion
and service of God, and our priesthood, and publisheth throughout the world the
Gospel (as he calleth it) whereof are sprung infinite evils, seditions,
offenses, and sects. He was compelled to hear of the Gentiles also, which cried
out against him in Philippi, that he was a troubler of the city,, and preached
customs which were not lawful for them to receive (Acts
Such
troubles of commonweals and other calamities, as famine, wars, dissensions, and
sects, the Jews and Gentiles imputed to the doctrine of Paul and of the other
Apostles; and therefore they persecuted them as common plagues, and enemies of
the public peace and of religion. The Apostles, notwithstanding all this, did
not cease to do their office, but most constantly preached and confessed
Christ. For they knew that they should rather obey God than men (Acts 5:29);
and that it was better that the whole world should be troubled and in an
uproar, than that Christ should not be preached, or that one soul should be
neglected and perish.
In
the meantime it was (no doubt) a heavy cross to the Apostles to see these
offenses; for they were not made of iron. It was a wonderful grief unto them,
that that people for whose sakes Paul wished to be separate from Christ, should
perish with all their ornaments (Romans 9). They saw that great tumults and
changes of kingdoms should follow their doctrine; and (which was more bitter
unto them than death itself, but especially unto Paul) they saw that even
amongst them there sprang up many sects. It was heavy news to Paul when he
heard that the Corinthians denied the resurrection of the dead; when he heard
that the churches which were planted by his ministry were troubled; that the
Gospel was overthrown by the false apostles, and that all Asia was revolted from
his doctrine, and certain great personages besides.
But
he knew that his doctrine was not the cause of these offenses and sects, and
therefore he was not discouraged, he forsook not his vocation, but went forward
knowing that the Gospel which he preached, was the power of God to salvation to
all that believe, howsoever it seem to the Jews and Gentiles to be a foolish
and offensive doctrine (Romans 1:16).
He
knew that they are blessed which are not offended by this Word of the Cross,
whether they be teachers or hearers, as Christ himself saith: ‘Blessed is he
which is not offended in me.’ Contrariwise he knew that they were condemned,
which judged this doctrine to be foolish and heretical.
Therefore
he boldly said (as Christ did) of the Jews and Gentiles which were offended
with this doctrine: ‘Let them alone, they are blind and leaders of the blind’
(Matthew 15:14).
We
also are constrained at this day to hear the same spoken of us, which was said
of Paul and the other Apostles; to wit, that the doctrine of the Gospel which
we profess, is the cause of many and great evils, as of seditions, wars, sects,
and innumerable offenses. Yea, they impute unto us all the troubles which are
at this day. Assuredly we teach no heresies or wicked doctrine, but we preach
the glad tidings concerning Christ, that he is our high priest and our
redeemer. Moreover, our adversaries are constrained (if they will confess the
truth) to grant us this, that we have given no occasion through our doctrine,
of seditions, wars, tumults, etc.; but always have taught that honor and
reverence must be given to the magistrates, because God hath so commanded.
Neither are we the authors of offenses; but in that the wicked are offended,
the fault is in themselves and not in us. God hath commanded us to preach the
doctrine of the Gospel without any respect of offense. But because this
doctrine condemneth the wicked doctrine and idolatry of our adversaries, they
being provoked thereby, raise offenses of themselves, which the schoolmen
called offenses taken, which they said, ought not to be avoided, nor can be
avoided.
Christ
taught the Gospel, having no regard to the offense of the Jews. ‘Suffer them,’
(saith he) ‘they are blind and leaders of the blind,’ etc. (Matthew 15:14). The
more the priests forbade the Apostles to preach in the name of Jesus, the more
the Apostles gave witness that the same Jesus whom they had crucified, is both
Lord and Christ, and whosoever should call upon him should be saved, and that
there is no other name given unto men under heaven, whereby they must be saved,
etc. (Acts 2:21,36; 4:12). Even so we preach Christ at this day, not regarding
the clamors of the wicked Papists and all our adversaries, which cry out that
our doctrine is seditious and full of blasphemy, that it troubleth the
commonwealth, overthroweth religion and teacheth heresies, and briefly that it
is the cause of all evils. When Christ and his Apostles preached, the same was
said likewise of them by the wicked Jews. Not long after, the Romans came, and
according to their own prophecy, destroyed both the place and the nation.
Wherefore let the enemies of the Gospel at this day, take heed that they be not
overwhelmed with these evils, which they prophecy unto themselves These they
make grievous and heinous offenses, that monks and priests do marry wives, that
we eat flesh upon the Fridays and such-like. But this is no offense to them at
all, that by their wicked doctrine they seduce and daily destroy innumerable
souls, that by their evil example they offend the weak, that they blaspheme and
condemn the glorious Gospel of the mighty God, and that they persecute and kill
those that love the sincerity of doctrine [and the Word of life]; this (I say)
is to them no offense, but an obedience, a service and an acceptable sacrifice
unto God. Let us suffer them therefore: ‘for they are blind and leaders of the
blind.’ ‘He that hurteth, let him hurt still; and he that is filthy, let him be
filthy still’ (Revelation 22:11). But we, because we believe, will speak and
set forth the wonderful works of the Lord so long as we have breath, and will
endure the persecutions of our adversaries until the time that Christ our high
Bishop and King shall come from heaven, who, we hope, will come shortly as a
just Judge to take vengeance of all those that obey not the Gospel. So be it.
With
these offenses which the wicked allege, the godly are nothing moved.
For
they know that the devil hateth nothing more than the pure doctrine of the
Gospel, and therefore he goeth about to deface it with innumerable offenses,
that by this means he might root it out of men’s hearts for ever.
Before,
when nothing else was taught in the Church but man’s traditions, the devil did
not so rage· For whilst the strong man kept the house, all that he possessed
was in peace: but now when a Stronger cometh, which vanquisheth and bindeth
that strong one and spoileth his house, then he beginneth to rage indeed (Luke
When
Paul saith: ‘They are jealous over you, but amiss’ etc., he showeth, by the
way, who are the authors of sects; to wit, those jealous spirits which in all
times overthrow the true doctrine, and trouble the public peace. For these
being stirred up with a perverse zeal, imagine that they have a certain
singular holiness, modesty, patience, and doctrine above others, and therefore
they think that they are able to provide for the salvation of all men, that
they can teach more profound and profitable things, ordain better service and
ceremonies than all other teachers besides, whom they despise as nothing in
comparison of themselves, and abase their authority, and corrupt those things
which they have purely taught. The false apostles had such a wicked and
perverse zeal, stirring up sects, not only in Galatia, but also in all the
places wheresoever Paul and the other Apostles had preached; after the which
sects followed innumerable offenses and marvellous troubles. ‘For the devil’
(as Christ saith) ‘is a liar and a murderer’ (John 8:44), and therefore he is
wont not only to trouble men’s consciences by false doctrine, but also to stir
up tumults, seditions, wars, and all mischief.
There
are very many at this day in Germany which are possessed with this kind of
jealousy, which pretend great religion, modesty, doctrine, patience etc., and
yet in very deed they are ravening wolves; who with their hypocrisy seek
nothing else but to discredit us, that the people might esteem and reverence them
only, and receive no other doctrine but theirs.
Now,
because these men have a great opinion of themselves and despise others, it
cannot be, but that there must needs follow horrible dissensions, sects,
divisions and seditions. But what should we do? We cannot remedy this matter;
as Paul could not do in his time. Notwithstanding he gained some, which obeyed
his admonitions. So I hope also that we have called some back from the errors
of the Sectaries.
But it is a good thing to be zealously affected always in a good thing, and not only when I am present with you
As if he should say: I commend you
for this, that ye were so zealous for me and loved me so entirely, when I
preached the Gospel amongst you in the infirmity of the flesh. Ye ought to bear
the same affection towards me now when I am absent, even as if I had never
departed from you. For although I be absent in the body, yet have ye my
doctrine, which ye ought to retain and maintain, seeing ye received the Holy
Ghost through it; thinking with yourselves that Paul is always present with you
as long as ye have his doctrine. I do not therefore reprehend your zeal but I
praise it, and so far forth I praise it as it is the zeal of God or of the
Spirit, and not of the flesh.
Now,
the zeal of the Spirit is always good; for it is an earnest affection and
motion of the heart to a good thing, and so is not the zeal of the flesh.
He
commendeth therefore the zeal of the Galatians, that thereby he may pacify
their minds and that they may patiently suffer his correction. As if he would
say: Take my correction in good part; for it proceedeth of no anger or malice,
but of a sorrowful heart and careful for your salvation. This is a lively
example to teach all ministers how to be careful for their sheep, and to assay
every way, that by chiding, fair speaking, or intreating, they may keep them in
sound doctrine, and turn them from subtle seducers and false teachers.
My little children, of whom I travail in birth again, until Christ be formed in you.
All his words are weighty and fitly
framed to the purpose, that they may move the hearts of the Galatians, and win
their favor again. And these are sweet and loving words, when he calleth them
his little children. When he saith: ‘Of whom I travail in birth,’ it is an allegory.
For the Apostles are in the stead of parents; as schoolmasters also are, in
their place and calling or as parents beget the bodily form, so they beget the
form of the mind. Now, the form of a Christian mind is faith, or the confidence
of the heart that layeth hold upon Christ, and cleaveth to him alone, and to
nothing else.
The
heart being furnished with this confidence or assurance, to wit, that for
Christ’s sake we are righteous, hath the true form of Christ. Now, this form is
given by the ministry of the Word, as it is said, 1 Corinthians
Moreover,
by these words, ‘Of whom I travail in birth,’ he toucheth the false apostles.
As though he would say: I did beget you rightly through the Gospel; but these
corrupters have formed a new shape in your heart, not of Christ, but of Moses:
so that now your affiance is not grounded any more upon Christ, but upon the
works of the law. This is not the true form or the form of Christ, but it is
another form, and altogether devilish. And he saith not: Of whom I travail in
birth until my form be fashioned in you, but Ôuntil Christ be formed in you;’
that is to say, I travail that ye may receive again the shape and similitude of
Christ, and not of Paul. In which words he again reproveth the false apostles;
for they had abolished the form of Christ in the hearts of the believers, and
had devised another form, that is to say, their own; as he saith (chapter 6:13):
‘They would have you circumcised, that they might glory in your flesh.’
Of
this form of Christ he speaketh also in Colossians 3: ‘Put ye on the new man
which is renewed in knowledge after the image of him that created him.’ Paul
therefore goeth about to repair the form of Christ in the Galatians, that was
disfigured and corrupted by the false apostles: which is, that they should
feel, think, and will, as God doth, whose thought and will is, that we should
obtain remission of our sins and everlasting life by Jesus Christ his Son, whom
he sent into the world to the end he might be the propitiation for our sins,
yea for the sins of the whole world, and that we through this his Son should
know that he is appeased and become our loving Father. They that believe this,
are like unto God: that is to say, all their thoughts are of God, as the
affection of their heart is; they have the same form in their mind which is in
God or in Christ. This is to be renewed in the spirit of our mind, and to put
on the new man which after God is created in righteousness and true holiness,
as Paul saith (Ephesians
He
saith then, that he travaileth asain of the Galatians in birth, and yet so
notwithstanding, that the form of the children should not be the form of the Apostle,
so that the children should not resemble the form of Paul, or of Cephas etc. (1
Corinthians
And I would I were with you now, that I might change my voice, etc.
These are the true cares of an
Apostle. It is a common saying, that a letter is a dead messenger; for it can
give no more than it hath. And no epistle or letter is written so exactly,
wherein there is not somewhat lacking. For the circumstances are diverse; there
is a diversity of times, places, persons, manners, and affections; all which no
epistle can express; therefore it moveth the reader diversely, making him now
sad, now merry, as he himself is disposed. But if any thing be spoken sharply
or out of time, the lively voice of a man may expound, mitigate, or correct the
same.
Therefore
the Apostle wisheth that he were with them, to the end he might temper and
change his voice, as he should see it needful by the qualities of their
affections. As, if he should see any of them very much troubled, he might so
temper his words, that they should not be oppressed thereby with more
heaviness: contrariwise, if he should see others high-minded, he might more
sharply reprehend them, lest they should be too secure and careless, and so at
length become contemners [of God].
Wherefore
he could not devise how he being absent, should deal with them by letters. As
if he should say: If my epistle be too sharp, I fear I shall more offend than
amend some of you; and if it be too gentle, it will not profit those which are
perverse and obstinate; for dead letters and words give no more than they have.
Contrariwise, the lively voice of a man compared to an epistle, is a queen: for
it can add and diminish, it can change itself into all manner of affections,
times, places, and persons. To be brief, I would gladly convert you by [my]
letters, that is to say, call you back from the law to the faith of Jesus
Christ; but I fear that I shall not do so by dead letters. But if I were with
you, I could change my voice, I could reprove them bitterly that are obstinate,
and comfort the weak with sweet and loving words, as occasion should require.
That is to say: I am so troubled in
my spirit, that I know not how by letters to behave myself towards you. Here is
a lively description of the true affection of an Apostle. He omitteth nothing,
he chideth the Galatians, he intreateth them, he speaketh them fair, he highly
commendeth their faith, laboring by all means to bring them back again to the
truth of the Gospel, and to deliver them out of the snares of the false
apostles. These are vehement words, proceeding from an heart stirred up and
inflamed with a hot burning zeal, and therefore ought diligently to be
considered.
Tell me, ye that will be under the law, do ye not hear the law?
Here would Paul have closed up his
epistle: for he desired not to write any more, but rather to be present with
the Galatians, and to speak unto them himself. But he being in great perplexity
and very careful for this matter, taketh by the way this allegory, which then
came into his mind. For the people are greatly delighted with allegories and
similitudes, and therefore Christ himself oftentimes useth them. For they are,
as it were, certain pictures which set forth things as if they were painted
before the eyes of the simple, and therefore they move and persuade very much,
especially the simple and ignorant. First therefore, he stirreth up the
Galatians through their ears with words and writings. Secondly, he painteth out
the matter itself before their eyes with this goodly allegory.
Now
Paul was a marvellously cunning workman in handling of allegories; for he is
wont to apply them to the doctrine of faith, to grace, and to Christ, and not
to the law and the works thereof, as Origen and Jerome do, who are worthily
reprehended for that they turned the plain sentences of the Scripture, where
allegories have no place, into unfit and foolish allegories. Therefore to use
allegories, it is oftentimes a very dangerous thing. For unless a man have the
perfect knowledge of Christian doctrine, he cannot use allegories rightly and
as he should do.
But
why doth Paul call the book of Genesis, out of the which he allegeth the
history of Ishmael and of Isaac, the law, seeing that book containeth nothing
at all concerning the law; and especially that place which he allegeth,
speaketh not of any law, but only containeth a plain history of Abraham’s two
children? Paul is wont to call the first book of Moses the law after the manner
of the Jews; which although it contain no law besides the law of circumcision,
but principally teacheth faith, and witnesseth that the patriarchs pleased God
because of their faith; yet the Jews notwithstanding, because of the law of
circumcision therein contained, called the book of Genesis, with the rest of
the books of Moses, the law.
So
did Paul himself also being a Jew. And Christ under the name of the law,
comprehended not only the books of Moses, but also the Psalms: ‘But it is, that
the word might be fulfilled which is written in their law: They hated me
without cause’ (John
For it is written that Abraham had two sons, one by a servant, and one by a free woman. But he which was of the servant, was born after the flesh: and he which was of the free woman, was born after the promise
As if he said: Ye forsake grace,
faith, and Christ, and turn back again to the law; ye will be under the law,
and become wise through it. Therefore I will talk with you of the law. I pray
you consider the law diligently. Ye shall find that Abraham had two sons,
Ishmael by Agar, and Isaac by Sarah.
They
were both the true sons of Abraham. Ishmael was as well the true son of Abraham
as Isaac was, for both came of one father, of one flesh, and of one seed. What
was then the difference? This maketh not the difference (saith Paul), that the
mother of the one was free and the other bond (albeit it pertaineth to the
allegory); but that Ishmael, which was born of the bond woman, was born after the
flesh, that is to say, without the promise and the word of God. But Isaac was
not only born of the free woman, but also according to the promise. What then?
Yet was Isaac notwithstanding as well born of the seed of Abraham as Ishmael
was. I grant that they were both the children of one father, and yet
notwithstanding there is a difference. For although Isaac was born of the
flesh, yet the promise and appointment of God went before. None observed this
difference but only Paul, which he gathered out of the text of Genesis after
this manner.
Whereas
Agar conceived and brought forth Ishmael, there was no word of God that
foreshewed that this should come to pass; but, by the permission of Sarah,
Abraham went in to his servant Agar, whom Sarah, being barren, had given to
wife to Abraham, as is said in the book of Genesis. For Sarah had heard that
Abraham by the promise of God should have seed of his body, and she hoped that
she should be the mother of this seed. But when she had waited now for the
promise many years with great anguish of spirit, and saw that the matter was so
long deferred, she was out of hope.
This
holy woman therefore giveth place for the honor of her husband, and resigneth
her right to another, that is to say, to her maid. Notwithstanding she
suffereth not her husband to marry another wife out of his house, but she
giveth unto him in marriage her own servant, to the end that she might be
builded by her. For so saith the history: ‘Now Sarah, Abraham’s wife, bare him
no children; and she had a maid, an Egyptian, Agar by name. And Sarah said unto
Abraham: Behold now, the Lord hath restrained me from child-bearing. I pray
thee go in to my maid; it may be that I shall be builded by her’ (Genesis 16).
This was a great humility of Sarah, who so abased herself, and took in good
part this temptation and trial of her faith. For thus she thought: God is no
liar; that which he hath promised to my husband, he will surely perform. But
peradventure God will not that I should be the mother of that seed. It shall
not grieve me that Agar should have this honor, unto whom let my lord enter,
for I may peradventure be builded by her.
Ishmael
therefore is born without the Word, at the only request of Sarah.
For
there is no word of God which commanded Abraham thus to do, or promised thus
unto him a son, but all this is done at adventure. Which also the words of
Sarah do declare: ‘It may be’ (saith she) ‘that I shall be builded by her.’
Seeing therefore there was no word of God spoken to Abraham before, as there was
when Sarah should bring forth Isaac, but only the word of Sarah; it is evident
enough that Ishmael was the son of Abraham after the flesh only, without the
word of God: therefore he was born at adventure, and unlooked for as another
child is. This Paul observed and diligently considered.
In
Romans 9 he prosecuteth the same argument which here he repeateth and setteth
in an allegory, and concludeth strongly, that not all the sons of Abraham are
the sons of God. Abraham (saith he) hath two sorts of children. Some are born
of his flesh and blood, but the word and promise of God goeth before, as Isaac.
Other are born without the promise, as Ishmael. Therefore the children of the
flesh (saith he) are not the children of God, but the children of the promise,
etc. And by this argument he mightily stoppeth the mouths of the proud Jews,
which gloried that they were the seed and children of Abraham: as also Christ
doth in the third of Matthew, and in the eighth of John. As if he said: it
followeth not, I am the carnal seed of Abraham, therefore I am the child of
God; Esau is the natural son, therefore the heir. Nay rather (saith he) they
that will be the children of Abraham, besides their carnal birth, must be also
the sons of the promise, and must believe. And they only are the true children
of Abraham, and consequently of God, who have the promise and believe.
But
Ishmael, because he was not promised of God to Abraham, is a son after the
flesh only, and not after the promise, and therefore he was born at adventure,
as other children be. For no mother knoweth whether she shall have a child or
no, or if she perceive herself to be with child, yet she cannot tell whether it
shall be a son or a daughter. But Isaac was expressly named (Genesis 17:19):
‘Sarah thy wife’ (saith the angel to Abraham) ‘shall bear thee a son, and thou
shalt call his name Isaac.’ Here the son and the mother are expressly named.
Thus, for this humility of Sarah, because she gave up her right and suffered
the contempt of Agar, God requited her with this honor, that she should be the
mother of the promised son, etc.
The which things are spoken by allegories
Allegories do not strongly persuade
in divinity, but as certain pictures they beautify and set out the matter. For
if Paul had not proved the righteousness of faith against the righteousness of
works by strong and pithy arguments, he should have little prevailed by this
allegory. But because he had fortified his cause before with invincible
arguments, taken of experience, of the example of Abraham, of the testimonies
of the Scripture, and similitudes: now in the end of his disputations he addeth
an allegory, to give a beauty to all the rest. For it is a seemly thing
sometimes to add an allegory when the foundation is well laid and the matter thoroughly
proved. For as painting is an ornament to set forth and garnish an house
already builded, so is an allegory the light of a matter which is already
otherwise proved and confirmed.
For these mothers are the two testaments: the one from mount sinai, which gendereth unto bondage, which is Agar. (for in Arabia mount sinai is called Agar) etc.
Abraham is a figure of God, which
hath two sons, that is to say, two sorts of people who are represented by
Ishmael and Isaac. These two are born unto him by Agar and Sarah, the which
signifieth the two Testaments, the Old and the New. The Old is of
Now
this serveth very well to the purpose, that
Notwithstanding
this only was the difference: Ishmael was born of a bondmaid after the flesh,
that is to say, without the promise, and could not therefore be the heir. So
the mystical Agar, that is to say, Mount Sinai, where the law was given and the
Old Testament ordained, brought forth to God, the great Abraham, a people, but
without the promise, that is to say a carnal and a servile people, and not the
heir of God. For the promises as touching Christ the giver of all blessing, and
as touching the deliverance from the curse of the law, from sin and death, also
as touching the free remission of sins, of righteousness and everlasting life,
are not added to the law, but the law saith: ‘He that shall do these things
shall live in them’ (Leviticus 18:5, Romans 10:5).
Therefore
the promises of the law are conditional, promising life, not freely, but to
such as fulfill the law, and therefore they leave men’s consciences in doubt:
for no man fulfilleth the law. But the promises of the New Testament have no
such condition joined unto them, nor require anything of us, nor depend upon
any condition of our worthiness, but bring and give unto us freely forgiveness
of sins, grace, righteousness and life everlasting for Christ’s sake, as I have
said more largely in another place.
Therefore
the law or the Old Testament containeth only conditional promises; for it hath
always such conditions as these are, joined to it: If ye hearken to my voice,
if ye keep my statutes, if ye walk in my ways, ye shall be my people, etc. The
Jews not considering this, laid hold of those conditional promises as if they
had been absolute and without all conditions: which they supposed that God
could never revoke, but must needs keep them. Hereupon, when they heard the
prophets (which could well discern betwixt the corporal promises of the law, and
the spiritual promises concerning Christ and his kingdom) foreshew the
destruction of the city of Jerusalem, of the Temple, of the kingdom and
priesthood, they persecuted and killed them as heretics and blasphemers of God;
for they saw not this condition that was annexed: If ye keep my commandments,
it shall go well with you, etc.
Therefore
Agar the bondmaid bringeth forth but a bond-servant. Ishmael then is not the
heir, although he be the natural son of Abraham, but remaineth a bondman. What
is here lacking? The promise and the blessing of the Word. So the law given in
Mount Sinai, which the Abrabians call Agar, begetteth none but servants. For
the promise made as concerning Christ, was not annexed to the law. Wherefore O
ye Galatians, if ye forsaking the promise and faith, fall back to the law and
works, ye shall always continue servants: that is, ye shall never be delivered
from sin and death, but ye shall always abide under the curse of the law. For
Agar gendereth not the seed of the promise and heirs, that is to say, the law
justifieth not, it bringeth not the sonship and inheritance, but rather
hindereth these, and worketh wrath.
And answereth to Jerusalem which now is, and she is in bondage with her children
This a wonderful allegory. As Paul a
little before made Agar of Sinai, so now of Jerusalem he would gladly make
Sarah, but he dareth not, neither can he so do; but is compelled to join
Jerusalem with mount Sinai, for he saith that the same pertaineth to Agar,
seeing mount Agar reacheth even to Jerusalem. And it is true that there be
continual mountains reaching from Arabia Petraea unto Kadesh-barnea of Jewry.
He saith then that this
I
durst not have been so bold to handle this allegory after this manner, but
would rather have called Jerusalem Sarah or the New Testament, especially
seeing the preaching of the Gospel began in it, the Holy Ghost was there given,
and the people of the New Testament were there born; and I would have thought
that I had found out a very fit allegory. Wherefore it is not for every man to
use allegories at his pleasure: for a goodly outward shew may soon deceive a
man, and cause him to err. Who would not think it a very fit thing to call
Sinai Agar, and Jerusalem Sarah? Indeed Paul maketh Jerusalem Sarah, but not
this corporal Jerusalem which he simply joineth unto Agar; but that spiritual
and heavenly Jerusalem, in which the law reigneth not, nor the carnal people,
as in that Jerusalem which is in bondage with her children, but wherein the
promise reigneth, wherein is also a spiritual and a free people.
And
to the end that the law should be quite abolished, and that whole kingdom which
was established in Agar, the earthly Jerusalem was by the permission of God
horribly destroyed with all her ornaments, the temple, the ceremonies, etc. Now
although the New Testament began in it, and so was spread throughout the whole
world, yet notwithstanding it appertaineth to Agar; that is to say, it is the
city of the law, of the ceremonies and of the priesthood, instituted by Moses.
Briefly, it is gendered of Agar the bondwoman, and therefore is in bondage with
her children, that is to say, it walketh in the works of the law, and never
attaineth to the liberty of the spirit, but abideth continually under the law,
sin, an evil conscience, the wrath and judgment of God, and under the guilt of
death and hell. Indeed it hath the liberty of the flesh, it hath a corporal
kingdom, it hath magistrates, riches, and possessions, and such-like things:
but we speak of the liberty of the spirit, whereby we are dead to the law, to
sin and death, and we live and reign in grace, forgiveness of sins,
righteousness and everlasting life. This cannot the earthly Jerusalem perform,
and therefore it abideth with Agar.
But Jerusalem which is above, is free; which is the mother of us all
That earthly Jerusalem (saith he)
which is beneath, having the policy and ordinances of the law, is Agar, and is
in bondage with her children; that is to say, she is not delivered from the
law, sin and death. But
Now
this heavenly
Therefore
understand not this word ‘above’ (ajnagwgikw~v ) of
the triumphant Church (as the schoolmen call it) in heaven; but of the militant
Church on earth. For the godly are said to have their conversation in heaven,
Philippians 3: ‘Our conversation is in heaven;’ not locally, but in that a
Christian believeth, in that he layeth hold of those inestimable, those
heavenly and eternal gifts, he is in heaven. Ephesians 1: ‘Which hath blessed
us with all spiritual blessing in heavenly places in Christ.’ We must therefore
distinguish the heavenly and spiritual blessing from the earthly.
For
the earthly blessing is to have a good civil government both in commonweals and
families; to have children, peace, riches, fruits of the earth, and other corporal
commodities. But the heavenly blessing is to be delivered from the law, sin and
death; to be justified and quickened to life; to have peace with God; to have a
faithful heart, a joyful conscience and a spiritual consolation; to have the
knowledge of Jesus Christ, the gift of prophecy, and the revelation of the
Scriptures; to have the gifts of the Holy Ghost, and to rejoice in God. These
are the heavenly blessings which Christ giveth to his Church.
Wherefore
Jerusalem which is above, that is to say, the heavenly Jerusalem, is the Church
which is now in the world, and not the city of the life to come, or the Church
triumphant, as the idle and unlearned monks and the school doctors dreamed,
which taught that the Scripture hath four senses: the literal sense, the moral
sense, the allegorical sense, and the mystical sense; and according to these
senses they have foolishly interpreted almost all the words of the Scriptures –
as: this word ‘Jerusalem’ literally signified that city which was so named: morally
a pure conscience: allegorically the Church militant: mystically the celestial
city or the Church triumphant. With these trifling and foolish fables they rent
the Scriptures into so many and diverse senses, that silly poor consciences
could receive no certain doctrine of any thing. But Paul said here that the old
and earthly Jerusalem belongeth unto Agar, and that it is in bondage with her
children, and is utterly abolished. But the new and heavenly Jerusalem which is
a queen and a free-woman, is appointed of God in earth and not in heaven, to be
the mother of us all, of whom we have been gendered, and yet daily are
gendered. Therefore it is necessary that this our mother should be in earth
among men, as also her generation is. Notwithstanding she gendereth by the Holy
Ghost, by the ministry of the Word and Sacraments, and not in the flesh.
This
I say to the end that in this matter we should not be carried away with our
cogitations into heaven, but that we should know that Paul setteth the
Jerusalem which is above, against the earthly Jerusalem, not locally but
spiritually. For there is a distinction between those things which are
spiritual, and those which are corporal or earthly. The spiritual things are
‘above’ the earthly are beneath: so Jerusalem which is above, is distinguished
from the carnal and temporal Jerusalem which is beneath, not locally (as I have
said) but spiritually. For this spiritual Jerusalem which took her beginning in
the corporal Jerusalem, hath not any certain place as hath the other in Judaea:
but it is dispersed throughout the whole world, and may be in Babylon, in
Turkey, in Tartary, in Scythia, in Judaea, in Italy, in Germany, in the isles
of the sea, in the mountains and valleys, and in all places of the world where
men dwell which have the Gospel and believe in Jesus Christ.
Wherefore
Sarah or Jerusalem our free mother, is the Church itself, the spouse of Christ,
of whom we all are gendered. This mother gendereth free children without
ceasing to the end of the world, as long as she exerciseth the ministry of the
Word that is to say, as long as she preacheth and publisheth the Gospel, for
this is truly to gender. Now, she teacheth the Gospel after this manner: to
wit, that we are delivered from the curse of the law, from sin, death and all
other evils by Jesus Christ, and not by the law, neither by works. Therefore
Jerusalem which is above, that is to say, the Church, is not subject to the law
and works, but she is free and a mother without the law, sin and death. Now,
such a mother as she is, such children she gendereth.
This
allegory teacheth very aptly that the Church should do nothing else but preach
and teach the Gospel truly and sincerely, and by this means should gender
children. So we are all fathers and children, one to another; for we are
begotten one of another. I, being begotten by other through the Gospel, do now
beget other, which shall also beget other hereafter, and so this begetting
shall endure to the end of the world. Now I speak of the generation, not of Agar
the bondmaid, which gendereth her bond-servants by the law; but of Sarah the
free-woman, who gendereth heirs without the law, and without man’s works or
endeavors. For in that Isaac is heir, and not Ishmael (albeit notwithstanding
that both of them were the natural sons of Abraham), Isaac had the inheritance
by the word of promise, namely: ‘Sarah thy wife shall bring thee a son, and
thou shalt call his name Isaac’ (Genesis 17:19). This did Sarah well
understand, and therefore she saith: ‘Cast out the bondwoman and her son’ etc.;
and Paul also allegeth these words afterwards. Wherefore as Isaac hath the
inheritance of his father only by the promise and by his birth, without the law
and without works; even so we are born through the Gospel, of that free.woman
Sarah, that is to say, the Church, true heirs of the promise. She instructeth
us, nourisheth us, and carrieth us, in her womb, in her lap and in her arms:
she formeth and fashioneth us to the image of Christ, until we grow up to a
perfect man, etc. So all things are done by the ministry of the Word.
Wherefore
the office of the free-woman is to gender children to God her husband without
ceasing and without end: that is to say, such children as know that they are
justified by faith and not by the law.
For it is written: rejoice thou barren that bearest no children; break forth and cry thou that travailest not, for the desolate hath many more children than she that hath an husband (isaiah 54: 1)
Paul allegeth this place out of
Isaiah the prophet, which is altogether allegorical. It is written (saith
he)that the mother of many children, and she which hath an husband, must be
sick and die; and contrariwise, that the barren and she which hath no children,
must have abundance of children.
After
the same manner Hannah signifieth in her song, out of the which Isaiah took
this prophecy (1 Samuel 2:4 ff.): ‘The bow of the mighty men is broken, and the
weak are girded with strength. They that were full have hired out themselves
for bread, and the hungry are filled: so that the barren hath born seven, and
she that had many children is feeble.’ A marvellous matter (saith he): she that
was fruitful shall be made barren, and she that was barren fruitful. Moreover,
such as before were strong, full, rich, glorious, righteous, living and
blessed, shall become feeble, hungry, poor, ignominous sinners, subject to
death and damnation: and contrariwise, the feeble and hungry, etc., shall be
strong and satisfied, etc.
The
Apostle sheweth by this allegory of the prophet Isaiah, the difference which is
between Agar and Sarah, that is to say, between the Synagogue and the Church,
or between the law and the Gospel. The law being the husband of the fruitful
woman, that is to say, of the Synagogue, begetteth very many children. For men
of all ages, not only idiots, but also the wisest and best (that is to say, all
mankind except the children of the free-woman) do neither see nor know any
other righteousness than the righteousness of the law: much less do they know
any which is more excellent: wherefore they think themselves righteous if they
follow the law and outwardly perform the works thereof. (And in this word ‘law’
I include all laws, human and divine. ) These although they be fruitful, have
many disciples, and shine in the righteousness and glorious works of the law,
yet notwithstanding are not free, but bondservants; for they are the children
of Agar, which gendereth to bondage. Now if they be servants, they cannot be
partakers of the inheritance, but shall be cast out of the house; for servants
remain not in the house for ever (John 8:35). Yea they are already cast out of
the kingdom of grace and liberty: ‘For he that beheveth not, is condemned
already’ (John 3:18). They remain therefore under the malediction of the law,
under sin and death, under the power of the devil, and under the wrath and
judgment of God.
Now,
if the moral law itself or the Ten Commandments of God, can do nothing else but
gender servants, that is to say, cannot justify, but only terrify, accuse,
condemn, and drive men’s consciences to desperation: how then, I pray you,
shall the traditions of men and the laws of the Pope justify, which are the
doctrines of devils? They therefore that teach and set forth either the
traditions of men or the law of God as necessary to obtain righteousness before
God, do nothing else but gender bondservants.
Notwithstanding
such teachers are counted the best men: they obtain the favor of the world, and
are most fruitful mothers, for they have an infinite number of disciples. For
[man’s] reason understandeth not what faith and true godliness is, and
therefore it neglecteth and despiseth it, and is naturally addicted to
superstition and hypocrisy, that is to say, to the righteousness of works. Now,
because this righteousness shineth and flourisheth everywhere, therefore it is
a mighty empress of the whole world. They therefore which teach the
righteousness of works by the law, beget many children which outwardly seem to
be free, and have a glorious shew of excellent virtues, but in conscience they
are servants and bondslaves of sin: therefore they are to be cast out of the
house and condemned.
Contrariwise
Sarah the free-woman, that is to say, the true Church, seemeth to be barren.
For the Gospel which is the Word of the Cross which the Church preacheth,
shineth not so brightly as the doctrine of the law and works, and therefore she
hath not so many disciples to cleave unto her. Moreover, she beareth this
title, that she forbiddeth good works, maketh men secure, idle, and negligent,
raiseth up heresies and seditions, and is the cause of all mischief; and
therefore she seemeth to bring no success or prosperity, but all things seem to
be full of barrenness, desolation and desperation. Therefore the wicked are
certainly persuaded, that the Church with her doctrine cannot long endure. The
Jews assured themselves that the Church which was planted by the Apostles,
should be overthrown; the which by an odious name they called a sect. For thus
they speak to Paul in Acts 28:22: ‘As concerning this sect, we know that
everywhere it is spoken against.’ In like manner how often (I pray you) have
our adversaries been deceived, which somewhiles appointed one time, and
somewhiles another, when we should certainly be destroyed? Christ and his Apostles
were oppressed; but after their death the doctrine of the Gospel was further
spread abroad than it was during their life. In like manner our adversaries may
oppress us at this day, but the Word of God shall abide for ever. How much
soever then the Church seemeth to be barren and forsaken, weak and despised,
and outwardly to suffer persecution, and moreover be compelled to hear this
reproach, that her doctrine is heretical and seditious; notwithstanding she
alone is fruitful before God, gendering by the ministry of the Word an infinite
number of children, heirs of righteousness and everlasting life; and although
outwardly they suffer persecution, yet in spirit they are most free: who not
only are judges over all doctrines and works, but also are most victorious
conquerors against the gates of hell.
The
prophet therefore confesseth that the Church is in heaviness; for else he would
not exhort her to rejoice. He granteth that she is barren before the world; for
else he would not call her barren and forsaken, having no children: but before
God, saith he, she is fruitful, and therefore he biddeth her to rejoice. As
though he would say: Thou art indeed forsaken and barren, and hast not the law
for thy husband, and therefore thou hast no children. But rejoice: for although
thou hast not the law for thy husband, but art forsaken as a virgin that is
ready to marry (for he will not call her a widow), which should have an husband
if she were not forsaken of him, or if he were not slain, thou (I say) which
art solitary and forsaken of thy husband the law, and not subject to the
marriage of the law, shalt be a mother of innumerable children. Wherefore the
people or the church of the New Testament is altogether without the law (as
touching the conscience), and therefore she seemeth to be forsaken in the sight
of the world. But although she seem to be never so barren without the law and
without works, yet notwithstanding she is most fruitful before God, and
bringeth forth an infinite number of children, not in bondage but in freedom.
By what means? Not by the law, but by the Word and Spirit of Christ which is
given by the Gospel, through the which she conceiveth, bringeth forth, and
nourisheth her children.
Paul
therefore plainly sheweth by this allegory the difference between the law and
the Gospel: first, when he calleth Agar the Old Testament, and Sarah the New;
again, when he calleth the one a bondmaid, the other a free-woman; moreover
when he saith that the married and fruitful is become barren and cast out of
the house with her children; contrariwise, when the barren and forsaken is
become fruitful, and bringeth forth an infinite number of children, and those
also inheritors. By these differences are resembled the two sorts of people, of
faith and of the law I mean. The people of faith have not the law for their
husband, they serve not in bondage, they are not born of that mother Jerusalem
which now is; but they have the promise, they are free, and are born of free
Sarah.
He
separateth therefore the spiritual people of the New Testament from the other
people of the law, when he saith that the spiritual people are not the children
of Agar the bondmaid, but of Sarah the free-woman, which knoweth nothing of the
law. And by this means he placeth the people of faith far above and without the
law. Now, if they be above and without the law, then are they justified by the
spiritual birth only, which is nothing else but faith; and not by the law or by
the works thereof. Now, as the people of grace neither have nor can have the law;
so the people of the law neither have nor can have grace: for it is impossible
that the law and grace should stand together. Therefore we must be justified by
faith, and lose the righteousness of the law; or else be justified by the law
and lose the righteousness of faith. But this is a foul and a lamentable loss,
to lose grace and to return to the law. Contrariwise, it is an happy and
blessed loss, to lose the law and lay hold of grace.
We
therefore (following the example and diligence of Paul) do endeavor as much as
is possible, to set forth plainly the difference between the law and the
Gospel; which is very easy as touching the words. For who seeth not that Agar
is not Sarah, and that Sarah is not Agar? Also that Ishmael is not Isaac, and
that he hath not that which Isaac hath? A man may easily discern these things.
But in great terrors and in the agony of death, when the conscience wrestleth
with the judgment of God, it is the hardest thing of all others to say with a
sure and steadfast hope: I am not the son of Agar, but of Sarah; that is to
say, the law belongeth nothing unto me, for Sarah is my mother, who bringeth
forth free children and heirs, and not servants.
Paul
then by this testimony of Isaiah hath proved that Sarah, that is to say, the
Church, is the true mother which bringeth forth free children and heirs:
contrariwise that Agar, that is to say, the Synagogue, gendereth many children
indeed, but they are servants and must be cast out. Moreover, because this
place speaketh also of the abolishing of the law, and of Christian liberty, it
ought to be diligently considered. For as it is the most principal and special
article of Christian doctrine, to know that we are justified and saved by
Christ, so it is also very necessary to know and understand well the doctrine
concerning the abolishment of the law. For it helpeth very much to confirm our
doctrine as touching faith, and to attain sound and certain consolation of
conscience, when we are assured that the law is abolished, and specially in great
terrors and serious conflicts.
I
have often said before, and now I say again (for it cannot be too often
repeated), that a Christian laying hold of the benefit of Christ through faith,
hath no law, but all the law is to him abolished with all his terrors and
torments. This place of Isaiah teacheth the same thing, and therefore it is
very notable and full of comfort, stirring up the barren and forsaken to
rejoice, which was counted worthy to be mocked or pitied according to the law.
For such as were barren, were accursed according to the law. But the Holy Ghost
turneth this sentence, and pronounceth the barren worthy of praise and
blessing: and contrariwise, the fruit ful and such as bring forth children,
accursed; when he saith: ‘Rejoice thou barren,’ etc. ‘for the desolate hath
many more children than the married wife.’ Howsoever then Sarah, that is to
say, the Church, seemeth to be forsaken and barren before the world, not having
the righteousness and works of the law: yet notwithstanding she is a most
fruitful mother, having an infinite number of children before God, as the
prophet withesseth. Contrariwise, although Agar seem never so fruitful and to
bring forth never so many children, yet notwithstanding she hath no issue
remaining; for the children of the bondwoman are cast out of the house together
with their mother, and receive not the inheritance with the children of the
free-woman; as Paul saith afterward.
Because
therefore we are the children of the free-woman, the law our old husband is abolished
(Romans 7). Who as long as he had dominion over us, it was impossible for us to
bring forth children free in spirit, or knowing grace; but we remained with the
other in bondage. True it is, that as long as the law reigneth, men are not
idle, but they labor sore, they bear the burden and the heat of the day, they
bring forth and gender many children: but as well the fathers as the children
are bastards, and do not belong to the free mother; therefore they are at the
length cast out of the house and inheritance with Ishmael; they die and are
damned. It is impossible therefore that men should attain to the inheritance,
that is to say, that they should be justified and saved, by the law, although
they travail never so much, and be never so fruitful therein. Accursed
therefore be that doctrine, life and religion, which endeavoureth to get
righteousness before God by the law or the works thereof. But let us prosecute
our purpose as touching the abolishment of the law.
Thomas
and other school-doctors, speaking of the abolishment of the law, say that the
judicial and the ceremonial laws are pernicious and deadly since the coming of
Christ, and therefore they are abolished; but not so the moral law. These
[blind doctors] knew not what they said. But if thou wilt speak of the
abolishment of the law, talk of the law as it is in its own proper use and
office, and as it is spiritually taken; and comprehend withal the whole law,
making no distinction at all between the judicial, ceremonial, and moral law.
For when Paul saith that we are delivered from the curse of the law by Christ,
he speaketh of the whole law, and principally of the moral law, which only
accuseth, curseth and condemneth the conscience, which the other two do not.
Wherefore we say that the moral law, or the law of the Ten Commandments, hath
no power to accuse and terrify the conscience in which Christ reigneth by his
grace: for he hath abolished the power thereof.
Not
that the conscience doth not at all feel the terrors of the law (for indeed it
feeleth them), but that they cannot condemn it, nor bring it to desperation.
‘For there is now no condemnation to them that are in Christ Jesus’ (Romans
8:1), also: ‘If the son shall make you free, ye shall be free indeed’ (John
8:36). Howsoever then a Christian man be terrified through the law showing unto
him his sin, notwithstanding he despaireth not. For he believeth in Christ, and
being baptized in him and cleansed by his blood, he hath remission of all his
sins. Now, when our sin is pardoned through Christ, who is the Lord of the law
(and yet so pardoned that he gave himself for it), the law being a servant hath
no more power to accuse and condemn us for sin, seeing it is forgiven us and we
are now made free, forasmuch as the Son hath delivered us from bondage.
Wherefore the law is wholly abolished to them that believe in Christ.
But
(thou wilt say) I do nothing. Thou canst do nothing whereby thou mayest be
delivered from the tyranny of the law. But hear this joyful tidings which the
Holy Ghost bringeth unto thee out of the words of the prophet: ‘Rejoice thou
that art barren,’ etc. As if he would say: Why art thou so heavy, why dost thou
so mourn, since there is no cause why thou shouldest so do? But I am barren and
forsaken, etc. Well: although thou be never so barren and forsaken, not having
the righteousness of the law, notwithstanding Christ is thy righteousness: he
was made a curse for THEE, to deliver thee from the curse of the law. If thou
believe in him, the law is dead Unto thee. And look how much Christ is greater
than the law, so much hast thou a more excellent righteousness than the
righteousness of the law. Moreover, thou art fruitful and not barren; for thou
hast many more children than she which hath an husband.
There
is also another abolishment of the law which is outward: to wit, that the
politic laws of Moses do nothing belong unto us. Wherefore we ought not to call
them back again, nor superstitiously bind ourselves unto them; as some went
about to do in times past, being ignorant of this liberty. Now, although the
Gospel make us not subject to the judicial laws of Moses, yet notwithstanding
it doth not exempt us from the obedience of all politic laws, but maketh us
subject in this corporal life, to the laws of that government wherein we live;
that is to say, it commandeth everyone to obey his magistrate and laws, ‘not
only because of wrath, but also for conscience sake’ (1 Peter 2: Romans 13).
And the Emperor [or any other Prince] should not offend, if he used some of the
judicial laws of Moses: yea he might use them freely and without offense.
Therefore the popish schoolmen are deceived, which dream that the judicial laws
of Moses are pernicious and deadly since the coming of Christ.
Likewise
we are not bound to the ceremonies of Moses: much less to the ceremonies of the
Pope. But because this bodily life cannot be altogether without ceremonies or
rites (for there needs must be some instruction), therefore the Gospel
suffereth ordinances to be made in the Church as touching days, times, places
etc., that the people may know upon what day, in what hour, and in what place
to assemble together to hear the Word of God, etc. It permitteth also that
lessons and readings should be appointed, as in the schools, especially for the
instruction of children and such as are ignorant. These things it permitteth to
the end that all may be done comely and orderly in the Church (1 Corinthians
14). Not that they which keep such ordinances do thereby merit remission of
sins, etc.
Moreover
they may be [changed or] omitted without sin, so that it be done without
offense of the weak. Neither is it true that the ceremonies of Moses after the
revelation of Christ are deadly: else had the Christians sinned in observing
the feasts of Pasch and Pentecost, which the old church instituted by the
example of the Mosaic law (albeit in afar other manner and to a far other end).
Now,
Paul speaketh here especially of the abolishment of the moral law: which is
diligently to be considered. For he speaketh against the righteousness of the
law, that he might establish the righteousness of faith, concluding thus: If
only grace or faith in Christ justify, then is the whole law abolished without
any exception. And this he confirmeth by the testimony of Isaiah, whereby he
exhorteth the barren and forsaken to rejoice: for it seemeth she hath no child,
nor hope ever to have any, that is to say, she hath no disciples, no favor nor
countenance of the world, because she preacheth the word of the cross of Christ
crucified, against all the wisdom of the flesh. But thou that art barren (saith
the prophet), let not this any whit trouble thee: yea rather lift up thy voice
and rejoice, for she that is forsaken hath more children than she that hath an
husband: that is to say, she that is married and hath a great number of
children shall be made weak, and thou that art forsaken shalt have many
children.
He
calleth the Church barren because her children are not begotten by the law, by works,
by any industry or endeavor of man; but by the word of faith in the Spirit of
God. Here is nothing else but being born; no working at all. Contrariwise, they
that are fruitful, labor and exercise themselves with great travail in bearing
and bringing forth; and here is altogether working, and no birth. But because
they endeavor to get the right of children and heirs by the righteousness of
the law or by their own righteousness, they are servants and never receive the
inheritance, no, though they tire themselves to death with continual travail.
For they go about to obtain that by their own works against the will of God,
which God of his mere grace will give to all believers for Christ’s sake. The
faithful work well also; but they are not thereby made sons and heirs (for this
their birth bringeth unto them): but this they do to the end that they being
now made children for Christ’s sake, might glorify God by their good works, and
help their neighbors.
Now we, brethren, after the manner of isaac are children of the promise
That is to say, we are not children
of the flesh, as Ishmael, or as all the fleshly Israel, which gloried that they
were the seed of Abraham and the people of God. But Christ answered them, John
8: ‘If ye were the sons of Abraham, ye would not seek to kill me which hath
spoken the truth unto you;’ also: ‘If God were your father, then would ye love
me and receive my word.’ As if he would say: Brethren born and brought up
together in one house, know one another’s voice; ‘but ye be of your father the
devil,’ etc. We are not such children (saith he) as they are, which remain
servants, and at length shall be cast out of the house. But we are children of
the promise, as Isaac was; that is to say, of grace and of faith, born only of
the promise. Concerning this I have spoken sufficiently before in the third
chapter, intreating upon this place: ‘In thy seed shall all the nations of the
earth be blessed.’ Therefore we are pronounced righteous, not by the law, by
works, or our own righteousness, but by the mere [mercy and] grace of God. Paul
repeateth very often, and diligently setteth forth the promise which is
received by faith alone; for he knew that it was very necessary so to do.
Hitherto
as touching the allegory out of Genesis; to the which Paul annexeth the place
of Isaiah as an interpretation. Now he applieth the history of Ishmael and
Isaac for our example and consolation.
But as then he that was born after the flesh, persecuted him that was born after the spirit, even so it is now
This place containeth a singular
consolation. Whosoever are born and live in Christ, and rejoice in this birth
and inheritance of God, have Ishmael for their enemy and their persecutor. This
we learn at this day by experience; for we see that all the world is full of
tumults, persecutions, sects and offenses. Wherefore, if we did not arm
ourselves with this consolation of Paul, and suchlike, and well understand this
article of justification, we should never be able to withstand the violence and
subtle sleights of Satan.
For
who should not be troubled with these cruel persecutions of our adversaries,
and with these sects and infinite offenses which a sort of busy and fantastical
spirits stir up at this day? Verily it is no small grief unto us, when we are
constrained to hear that all things were in peace and tranquillity before the
Gospel came abroad; but since the preaching and publishing thereof, all things
are unquiet, and the whole world is in an uproar, so that everyone armeth
himself against another. When a man that is not endued with the Spirit of God
heareth this, by and by he is offended, and judgeth that the disobedience of
subjects against their magistrates, that seditions, wars, plagues and famine,
that the overthrowing of commonweals, kingdoms and countries, that sects,
offenses, and such other infinite evils do proceed altogether of the doctrine
of the Gospel.
Against
this great offense we must comfort and arm ourselves with this sweet
consolation, that the faithful must bear this name and this title in the world,
that they are seditious and schismatics, and the authors of innumerable evils.
And hereof it cometh, that our adversaries think they have a just cause against
us, yea that they do God high service when they hate, persecute and kill us
(John 16:2). It cannot be then but that Ishmael must persecute Isaac: but Isaac
again persecuteth not Ishmael.
Whoso
will not suffer the persecution of Ishmael, let him not profess himself to be a
Christian.
But
let our adversaries (which so mightily amplify these evils at this day) tell us
what good things ensued the preaching of the Gospel of Christ and his Apostles.
Did not the destruction of the kingdom of the Jews follow?
Was
not the Roman empire overthrown? Was not the whole world in an uproar? And yet
the Gospel was not the cause hereof, which Christ and his Apostles preached for
the profit and salvation of men, and not for their destruction. But these
things followed through the iniquity of the people, the nations, the kings and
princes, who being possessed of the devil would not hearken to the Word of
grace, life, and eternal salvation; but detested and condemned it as a doctrine
most pernicious and hurtful to religion and commonweals. And that this should
so come to pass, the Holy Ghost foretold by David when he saith, Psalm 2: ‘Why
do the heathen rage?’ etc.
Such
tumults and hurly-burlies we hear and see at this day. The adversaries lay the
fault in our doctrine. But the doctrine of grace and peace stirreth not up
these troubles: but the people, nations, kings and princes of the earth (as the
Psalmist saith) rage and murmur, conspire and take counsel, not against us (as
they think) nor against our doctrine, which they blaspheme as false and
seditious: but against the Lord and his anointed.
Therefore
all their counsels and practices are and shall be disappointed and brought to
nought. ‘He that dwelleth in the heaven shall laugh: the Lord shall have them
in derision’ (Psalm 2:4). Let them cry out therefore as long as they list, that
we raise up these tumults and seditions: notwithstanding this Psalm comforteth
us, and saith that they themselves are the authors of these troubles. They
cannot believe this, and much less can they believe that it is they which
murmur, rise up, and take counsel against the Lord and his anointed: nay rather
they think that they maintain the Lord’s cause, that they defend his glory, and
do him acceptable service in persecuting us: but the Psalm lieth not, and that
shall the end declare.
Here
we do nothing, but we only suffer, as our conscience beareth us witness in the
Holy Ghost. Moreover, the doctrine for the which they raise up such tumults and
offenses, is not ours, but it is the doctrine of Christ.
This
doctrine we cannot deny, nor forsake the defense thereof, seeing Christ saith:
‘Whosoever shall be ashamed of me and of my words in this adulterous and sinful
generation, of him shall the Son of Man be ashamed’ etc. Mark 8:38) He
therefore that will preach Christ truly, and confess him to be our
righteousness, must be content to hear that he is a pernicious fellow and that
he troubleth all things. ‘They which have troubled the world (said the Jews of
Paul and Silas) are come unto us, and have done contrary to the decrees of
Caesar’ (Acts 17). And in Acts 24: ‘We have found this pestilent ow stirring up
sedition among all the Jews throughout the whole world, and the author of the
sect of Nazarenes,’ etc.
In
like manner also the Gentiles complain in Acts 16: ‘These men trouble our
city.’ So at this day they accuse Luther to be a troubler of the Papacy, and of
the Roman empire. If I would keep silence, then all things should be in peace
which the strong man possesseth (Luke 11:21), and the Pope would not persecute
me any more. But by this means the Gospel of Christ should be blemished and
defaced. If I speak, the Pope is troubled and overthrown. Either we must lose
the Pope, an [earthly and] mortal man, or else Christ which is eternal, and
with him eternal life. Let the Pope perish then, which is earthly and mortal,
rather than the heavenly and eternal Christ.
Christ
himself, when he foresaw in spirit the great troubles which should follow his
preaching, comforted himself after this manner: ‘I came (saith he) to send fire
upon the earth, and what will I but that it be kindled ?’ (Luke 12:49) In like
manner we see at this day, that great troubles follow the preaching of the
Gospel, through the persecution and blasphemy of our adversaries, and the
contempt and ingratitude of our own people.
This
matter so grieveth us, that oftentimes, after the flesh [and after the judgment
of reason], we think it had been better that the doctrine of the Gospel had not
been published, than that after the preaching thereof, the public peace should
be so troubled. But according to the Spirit, we say boldly with Christ: ‘I came
to send fire upon the earth, and what will I but that it should now be
kindled?’ Now, after that this fire is kindled, there follow forthwith great
commotions. For it is not a king or an emperor that is thus provoked; but the
God of this world. which is a most mighty spirit, and the lord of the whole
world. This weak word, preaching Christ crucified, setteth upon mighty and
terrible adversary. Behemoth, feeling the divine power of this word, stirreth
up all his members, shaketh his tail, and maketh the depth of the sea to boil
like a pot (Job 41:31). Hereof come all these tumults, all these furious and
cruel rages of the world.
Wherefore
let it not trouble us that our adversaries are offended ,and cry out, that
there cometh no good by the preaching of the Gospel. They are infidels, they
are blind and obstinate, and therefore it is impossible that they should see
any fruit of the Gospel. But contrariwise, we which believe, do see the
inestimable profits and fruits thereof; although outwardly for a time we be
oppressed with infinite evils, despised, spoiled, accused, condemned as the
outcasts and filthy dung of the whole world, and put to death, and inwardly
afflicted with the feeling of our sin, and vexed with devils. For we live in
Christ, in whom and by whom we are [made] kings and lords over sin, death, the
flesh, the world, hell, and all evils. In whom and by whom also we tread under
our feet that dragon and basilisk, which is the king of sin and death. How is
this done? In faith. For the blessedness which we hope for, is not yet
revealed, which in the meantime we wait for in patience, and yet
notwithstanding do now assuredly possess the same by faith.
We
ought therefore diligently to learn the article of justification: for that only
is able to support us against these infinite slanders and offenses and to
comfort us in all our temptations and persecutions. For we see that it cannot
otherwise be, but that the world will be offended with the doctrine of
godliness, and continually cry out that no good cometh of it. For ‘the natural
man understandeth not those things which are of the Spirit of God; for they are
foolishness to him’ (1 Corinthians 2:14). He only beholdeth the outward evils,
troubles, rebellions, murders, sects, and other such-like things. With these
sights he is offended and blinded, and finally falleth into the contempt and
blaspheming of God’s Word.
On
the contrary part, we ought to stay and comfort ourselves in this, that our
adversaries do not accuse and condemn us for any manifest wickedness which we
have committed, as adultery, murder, theft, and such-like, but for our
doctrine. And what do we teach? That Christ the Son of God, by the death of the
Cross, hath redeemed us from our sins and from everlasting death. Therefore
they do not impugn our life, but our doctrine; yea the doctrine of Christ, and
not ours. Therefore, if there be any offense, it is Christ’s offense and not
ours; and so the fault wherefore they persecute us, Christ hath committed, and
not we. Now whether they will condemn Christ, and pluck him out of heaven as an
heretic and seditious person for this fault, that he is our only justifier and
Savior, let them look to that. As for us, we commending this him own cause unto
himself, are quiet beholders whether of them shall have the victory, Christ or
they. Indeed, after the flesh, it grieveth us that these Ishmaelites hate and
persecute us so furiously: notwithstanding, according to the spirit, we glory
in these afflictions, both because we know that we suffer them not for our
sins, but for Christ’s cause, whose benefit and whose glory we set forth, and
also because Paul giveth us warning aforehand, that Ishmael must mock and
persecute him. The Jews expound this place, which Paul allegeth out ot Genesis
21, of Ishmael mocking and persecuting Isaac, after this manner, that Ishmael
constrained Isaac to commit idolatry. If he did so, yet I believe not that it
was any such gross idolatry as the Jews dream of, to wit, that Ishmael made
images of clay, after the manner of the Gentiles, which he compelled Isaac to
worship: for this Abraham would in no wise have suffered. But I think that
Ishmael was in outward shew a holy man, as Cain was, who also persecuted his
brother, and at length killed him: not for any corporal thing, but because he
saw that God esteemed him above the other.
In
like manner Ishmael was outwardly a lover of religion: he sacrificed and
exercised himself in well-doing. Therefore he mocked his brother Isaac, and
would be esteemed a better man than he for two causes: first, for his religion
and service of God; secondly, for his civil government and inheritance. And
these two things he seemed justly to challenge to himself.
For
he thought that the kingdom and priesthood pertained to him by the right of
God’s law as the first-born, and therefore he persecuted Isaac spiritually
because of religion, and corporally because of the inheritance.
This
persecution always remaineth in the Church, especially when the doctrine of the
Gospel flourisheth, to wit, that the children of the flesh mock the children of
the promise, and persecute them. The Papists and the fantastical spirits
persecute us at this day, and for none other cause, but for that we teach that
righteousness cometh by the promise. For it vexeth the Papists that we will not
worship their idols, that is to say, that we set not forth their righteousness,
their works and worshippings, devised and ordained by men, as available to
obtain grace and forgiveness of sins. And for this cause they go about to east
us out of the house, that is to say, they vaunt that they are the Church, the
children and people of God, and that the inheritance belongeth unto them, etc.
Contrariwise, they excommunicate and banish us as heretics and seditious persons:
and if they can, they kill us also: and in so doing they think they do God good
service.
So,
as much as in them lieth, they cast us out of this life and the life to come.
The fantastical spirits do hate us deadly, because we impugn and detest their errors
and heresics which they spread abroad and daily renew in the Church, and for
this cause they judge us to be far worse than the Papists; and therefore they
have conceived a more cruel hatred against us, than against the Papists,
judging us to be far worse than those.
As
soon therefore as the Word of God is brought to light, the devil is angry, and
useth all his force and subtle sleights to persecute it, and utterly to abolish
it. Therefore he can no otherwise do, but raise up infinite sects, [horrible]
offenses, cruel persecutions, and [abominable] murders. For he is the father of
lying and of murder. He spreadeth his lies throughout the world by false
teachers, and he killeth men by tyrants. By these means he possesseth both the
spiritual and the corporal kingdom: the spiritual kingdom by the lying of false
teachers (stirring up also without ceasing every man particular by his fiery
darts to heresies and wicked opinions); the corporal kingdom by the sword of
tyrants. Thus this father of lying and of murder, stirreth up persecution on
every side, both spiritual and corporal, against the children of the
free-woman. The spiritual persecution, which we are at this day constrained to
suffer of heretics, is to us most grievous and intolerable, because of the
infinite offenses and slanders wherewith the devil goeth about to deface our
doctrine. For we are enforced to hear, that the heresics and errors of the
Anabaptists and Sacramentarians, and all other enormities do proceed from our
doctrine. The corporal persecution, by which tyrants lie in wait for our goods
and lives, is more tolerable; for they persecute us not for our sins, but for
the testimony of the Word of God. Let us learn therefore even by the title
which Christ giveth to the devil, to wit, that he is the father of lying and
murder (John 8), that when the Gospel flourisheth and Christ reigneth, then
sects of perdition must needs spring up and murderers, persecuting the truth,
must rage everywhere. And Paul saith: ‘There must be heresies’ (1 Corinthians
11:19). He that is ignorant of this, is soon offended, and falling away from
the true God and true faith, he returneth to his old God and old [false] faith.
Paul
therefore in this place armeth the godly beforehand, that they should not be
offended with those persecutions) sects and offenses, saying: ‘But as then he
that was-born after the flesh,’ etc. As if he would say: If we be the children
of the promise, and born after the Spirit, we must surely look to be persecuted
of our brother, which is born after the flesh; that is to say, not only our
enemies, which are manifestly wicked, shall persecute us, but also such as at
the first were our dear friends, with whom we were familiarly conversant in one
house, which received from us the [true] doctrine of the Gospel, shall become
our deadly enemies, and persecute us extremely. For they are brethren after the
flesh, and must persecute the brethren which are born after the Spirit. So
Christ (in Psalm 41) complaineth of Judas: ‘The man of my peace in whom I trusted,
which did eat bread with me, hath lifted up his heel against me.’ But this is
our consolation, that we have not given any occasion to our Ishmaelites to
persecute us. The Papists persecute us, because we teach the pure and sincere
doctrine of the Gospel; which if we would forsake, they would persecute us no
more. Moreover, if we would approve the pernicious heresies of the Sectaries,
they would praise us. But, because we detest and abhor the impiety both of the
one and the other, therefore do they so spitefully hate and so cruelly
persecute us.
But
not only Paul (as I have said) armeth us against such persecutions and
offenses, but Christ himself also most sweetly comforteth us in the fifteenth chapter
of John, saying: ‘If ye were of the world, the world would love his own; but
because you are not of the world, but I have chosen you out of the world,
therefore the world hateth you,’ etc. As if he would say: I am the cause of all
these persecutions which ye endure; and if ye be killed, it is I for whose sake
ye are killed; for if ye did not preach my word and confess me, the world would
not persecute you. But it goeth well with you; for ‘the servant is not greater
than his master.’ If they have persecuted me, they wall also persecute you for
my name’s sake, etc.
By
these words Christ layeth all the fault upon himself, and delivereth us from
all fear. As if he would say: Ye are not the cause why the world hateth and
persecuteth you, but my name which ye preach and confess, is the cause thereof.
But be of good comfort, I have overcome the world.
This
affiance upholdeth us, so that we doubt nothing but that Christ is strong
enough not only to bear, but also to vanquish all the cruelty of tyrants, and
the subtle sleights of heretics. And this he hath declared in shewing forth his
power against the Jews and the Romans, whose tyranny and persecutions he
suffered for a time. He also suffered the subtle and crafty practices of
heretics, but in time and place he overthrew them all, and remained king and
conqueror. Let the Papists then rage as much as they will; let the Sectaries
slander and corrupt the Gospel of Christ as much as they can; notwithstanding
Christ shall reign eternally and his Word shall stand for ever, when all his
enemies shall be brought to nought. Moreover, this is a singular consolation,
that the persecution of Ishmael against Isaac shall not always continue, but
shall endure for a little while, and when that is ended, the sentence shall be
pronounced, as followeth:
But what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free-woman
This word of Sarah was very grievous
to Abraham; and no doubt, when he heard this sentence, his fatherly bowels were
moved with compassion towards his son Ishmael; for he was born of his flesh.
And this the Scripture plainly witnesseth, when it saith: ‘And this thing was
very grievous in Abraham’s sight, because of his son.’ But God confirmeth the
sentence which Sarah pronounced, saying to Abraham: ‘Let it not be grievous in
thy sight for the child and for thy bondwoman: in all that Sarah shall say unto
thee hear her voice: for in Isaac shall thy seed be called’ (Genesis 21:9-12).
The
Ishmaelites hear in this place the sentence pronounced against them, which
overthroweth the Jews, Grecians, Romans, and all others which persecute the
Now
here is to be noted that the Holy Ghost calleth the people of the law and
works, as it were in contempt, the child of the bondwoman. As if he said: Why
do ye vaunt of the righteousness of the law and works, and why do ye glory that
ye are the people and children of God for the same? If ye know not on whom ye
are born, I will tell you: Ye are bondservants born of a bondwoman. And what
servants? The bondservants of the law, and consequently of sin, of death, and
of everlasting damnation. Now a servant is no inheritor, but is cast out of the
house. Wherefore the Pope with all his kingdom, and all other justiciaries
(what outward appearance of holiness soever they have) which hope to obtain
grace and salvation by laws human or divine, are children of that bondwoman,
and have no inheritance with the children of the free woman. I speak now, not of
the popes, cardinals, bishops, and monks, that were manifestly wicked, who have
made their bellies their God, and have committed such horrible sins as I will
not willingly name; but of the best of them, such as I and many others were,
which lived holily, and went about through great labor and travail by keeping
of their monkish order, to pacify the wrath of God, and to merit remission of
sins and everlasting life. These hear their sentence here pronounced, that the
sons of the bondwoman must be cast out of the house with their mother the
bondwoman.
Such
sentences diligently considered, make us certain of our doctrine, and confirm
us in the righteousness of faith, against the doctrine and righteousness of
works, which the world embraceth and magnifieth, condemning and despising the
other. And this troubleth and offendeth weak minds: which albeit they plainly
see the impiety and execrable wickedness of the Papists, yet notwithstanding,
they are not easily persuaded that all the multitude which beareth the name and
tide of the Church do err, and that there are but few of them which have a
sound and a right opinion of the doctrine of faith. And if the Papacy had the
same holiness and austerity of life which it had in the time of the ancient
fathers, Jerome, Ambrose, Augustine, and others, when the clergy had not yet so
evil a fame for their simony, excess, abundance of riches, voluptuousness,
whoredom, sodomitry, and such other infinite sins, but lived after the canons
and decrees of the Fathers religiously and holily in outward shew, and
unmarried, what could we do now against the Papacy?
The
single life which the clergy kept very straitly in the time of the Fathers, was
a goodly thing, and made of men very angels in the sight of the world, and
therefore Paul Colossians
But
admit the case that the old religion and discipline of the Papacy were yet
remaining; notwithstanding, we ought by the example of Paul (who vehemently
pursued the false apostles, which outwardly appeared to be very good and holy
men) to fight against the meritmongers of the papistical kingdom, and to say:
Although ye live a single life, tiring and consuming your bodies with continual
travail, and walking in humility and the religion of angels, yet are ye
servants of the law, of sin, and of the devil, and must be cast out of the
house; for ye seek righteousness and salvation by your works, and not by
Christ.
Wherefore
we ought not so much to consider the wicked life of the Papists, as their
abominable doctrine and hypocrisy, against the which we specially fight. Let us
suppose then that the religion and discipline of the old Papacy doth yet still
flourish, and that it is now observed with as much severity and straitness as
ever it was (as by the hermits, by Jerome, by Augustine, Gregory, Bernard,
Francis, Dominic and many other); yet must we say notwithstanding: If ye have
nothing but this holiness and chastity of life to set against the wrath and
judgment of God, ye are in very deed the sons of the bondwoman which must be
cast out of the kingdom of heaven and be damned.
And
now they themselves do not defend their wicked life, nay rather they which are
the best and soundest of them all do detest it; but they fight for the
maintenance and defense of the doctrine of devils, for hypocrisy, and for the
righteousness of works. Here they allege the authority of Councils and the
examples of holy Fathers, whom they affirm to have been the authors of their
holy orders and statutes etc. Therefore we fight not against the manifest
wickedness and abominations of the Papacy, but against the greatest holiness
and holiest saints thereof, which think they lead an angelical life, whilst
they dream that they keep not only the commandments of God, but also the
counsels of Christ, and do works of supererogation, and such as they are not bound
to do. This we say is to labor in vain, except they take hold of that ‘one
thing’ alone, which Christ saith is ‘necessary’ and choose the good part with
Mary, which shall not be taken from them (Luke 10:42).
This
did Bernard, a man so godly, so holy, and so chaste, that he is to be commended
and preferred above them all. He being once grievously sick, and having no hope
of life, put not his trust in his single life wherein he had lived most
chastely, not in his good works and deeds of charity, whereof he had done many;
out removed them far out of his sight, and laying hold on the benefit of Christ
by faith, he said: I have lived wickedly, but thou Lord Jesus Christ, by double
fight dost possess the kingdom of heaven: first, because thou art the Son of God;
secondly, because thou hast purchased it by thy death and passion. The first
thou keepest for thy self by thy birthright. The second thou givest to me, not
by the right of my works, but by the right of grace. He set not against the
wrath and judgment of God his monkery and his angelical life; but he took hold
of that one thing which was necessary, and so was saved. I think that Jerome,
Gregory, and many other of the fathers and hermits were saved after the same
sort. And it is not to be doubted but that also in the Old Testament many kings
of Israel and other idolaters were saved in like manner, who at the hour of
death casting away their vain trust which they had in idols, took hold of the
promise of God concerning the Seed of Abraham which should come, that is to
say, Christ in whom all nations should be blessed. And if at this day there be
any of the Papists which shall be saved, they must simply lean not to their own
good deeds and deserts, but to the only mercy of God offered unto us in Christ,
and say with Paul: ‘I have not mine own righteousness which is of the law, but
that which is by faith in Christ’ (Philippians 3:9).
Then brethren we are not children of the servant but of the freewoman
Paul here concludeth his allegory of
the barren Church, and of the fruitful people of the law. We are not (saith he)
the children of the bondwoman; that is to say, we are not under the law which
begetteth unto bondage, that is, which terrifieth, accuseth and bringeth to
desperation: but we are delivered from it by Christ; therefore it cannot
terrify nor condemn us, etc.
Of
this we have spoken enough before. Moreover, although the sons of the bondwoman
do persecute us never so much for a time, yet this is our comfort, that they
shall themselves at length be cast into outer darkness and be compelled to
leave the inheritance unto us, which belongeth unto us as the sons of the
free-woman.
Paul
therefore by these words, ‘bondwoman’ and ‘free-woman,’ took occasion (as we
have heard) to reject the righteousness of the law, and to confirm the doctrine
of justification. And of purpose he taketh hold of this word ‘free-woman,’
vehemently urging and amplifying the same, especially in the beginning of the
chapter following. Whereupon he taketh occasion to reason of Christian liberty,
the knowledge whereof is very necessary: for the Pope hath utterly overthrown
it and made the Church subject by man’s traditions and ceremonies to a most
miserable and filthy bondage. That liberty which is purchased by Christ, is
unto us at this day a most strong fort, whereby we defend ourselves against the
tyranny of the Pope.
Wherefore
we must diligently consider this doctrine of Christian liberty, as well to
confirm the doctrine of justification, as also to raise up and comfort [weak]
consciences against so many troubles and offenses, which our adversaries do
impute unto the Gospel. Now, Christian liberty is a very spiritual thing, which
the carnal man doth not understand. Yea they which have the first-fruits of the
Spirit, and can talk well thereof, do very hardly retain it in their heart. It
seemeth to reason that it is a matter of small importance. Therefore if the
Holy Ghost do not magnify it that it may be esteemed accordingly, it is
condemned.
CHAPTER 5
PAUL now drawing towards the end of
his Epistle, disputeth very vehemently in defense of the doctrine of faith and
Christian liberty, against the false apostles, the enemies and destroyers of
the same; against whom he casteth out very thundering words to beat them down
and utterly to vanquish them. And therewithal he exhorteth the Galatians to fly
their pernicious doctrine as a dangerous poison. In his exhortation he
intermingleth threatenings and promises, trying every way that he may keep them
in that liberty which Christ hath purchased for them saying:
Stand fast therefore in that liberty wherewith Christ hath made us free
That is to say: be ye steadfast. So
Peter saith (1 Peter 5:8): ‘Be sober and watch, for your adversary the devil as
a roaring lion walketh about, seeking whom he may devour; whom resist, being
steadfast in the faith.’
Be
ye not careless (saith he) but steadfast and constant. Lie not down and sleep,
but stand up. As if he would say: It standeth you in hand to be watchful and
constant, that ye may keep and hold fast that liberty wherewith Christ hath
made you free. They that are secure and negligent, cannot keep this liberty.
For Satan most deadly hateth the light of the Gospel, that is to say, the
doctrine of grace, liberty, consolation, and life.
Therefore
when he seeth that it beginneth once to appear, forthwith he fighteth against
it with all might and main, stirring up storms and tempests [to hinder the
course thereof, and] utterly to overthrow it. Wherefore Paul warneth the
faithful not to sleep, not to be negligent; but constantly and valiantly to
resist Satan, that he spoil them not of that liberty which Christ hath
purchased for them, etc.
Every
word hath here a certain vehemency. ‘Stand’, saith he; as if he should say: Here
have ye need of great diligence and vigilancy. ‘In that liberty.’ In what
liberty? Not in that wherewith the Emperor hath made us free, but in that
wherewith Christ hath made us free. The Emperor hath given, or rather was
compelled to give, to the bishop of Rome a free city, and other lands; also
immunities, privileges and prerogatives, etc. This is also a liberty, but it is
a civil liberty, whereby the Pope with all his clergy is exempt from public
charges. Moreover, there is a fleshly, or rather a devilish liberty, whereby
the devil chiefly reigneth throughout the whole world. For they that enjoy this
liberty, obey neither God nor laws, but do what they list. This liberty, the
people seek and embrace at this day; and so do the Sectaries, which will be at
liberty in their opinions and in all their doings, to the end they may teach
and do whatsoever they dream to be right, without reprehension, These stand in
that liberty wherein the devil hath made them free. But we speak not here of
this liberty, albeit the whole world seeketh no other liberty. Neither do we
speak of the civil liberty, but of a far other manner of liberty, which the
devil hateth and resisteth with all his power.
This
is that liberty whereby Christ hath made us free, not from an earthly bondage,
from the Babylonical captivity, or from the tyranny of the Turks, but from
God’s everlasting wrath. And where is this done? In the conscience. There
resteth our liberty, and goeth no farther. For Christ hath made us free, not
civilly, nor carnally, but divinely; that is to say, we are made free in such
sort, that our conscience is now free and quiet, not fearing the Wrath to come.
This is that true and inestimable liberty; to the excellency and majesty
whereof, if we compare the other (the civil and the carnal), they are but as
one drop of water in respect of the whole sea. For who is able to express what
a thing it is, when a man is assured in his heart that God neither is nor will
be angry with him, but will be for ever a merciful and a loving father unto him
for Christ’s sake? This is indeed a marvelous and incomprehensible liberty, to
have the most high and sovereign Majesty so favorable unto us, that he doth not
only defend, maintain and succor us in this life, but also as touching our
bodies will so deliver us, that our bodies, which are sown in corruption, in
dishonor and infirmity, shall rise again in incorruption, in glory and power
(Corinthians
Of
this liberty there followeth another, whereby through Christ we are made free
from the law, sin, death, the power of the devil, hell, etc. For, as the wrath
of God cannot terrify us, for that Christ hath delivered us from the same, so
the law, sin, etc., cannot accuse and condemn us. And although the law accuse
us, and sin terrify us, yet they cannot drive us to desperation. For faith,
which overcometh the world, by and by saith: These things belong not unto me;
for Christ hath made me free, and delivered me from them all. Likewise death,
which is the most mighty and most dreadful thing in all the world, is utterly
vanquished in the conscience by this liberty of the Spirit. Wherefore the
majesty of this Christian liberty is highly to be esteemed, and diligently
considered. It is an easy matter for a man to speak these words: ‘Freedom from
the wrath of God, sin, death, etc.’; but in the time of temptation, in the
agony of conscience, in practice to apply them to himself, and to feel the
excellency of this liberty and the fruit thereof, it is a harder matter than
can be expressed.
Therefore
our conscience must be instructed and prepared beforehand, that when we feel
the accusation of the law, the terrors of sin, the horror of death, and the
wrath of God, we may remove these heavy sights and fearful fantasies out of our
minds, and set in the place thereof the freedom purchased by Christ, the
forgiveness of sins, righteousness, life, and the everlasting mercy of God. And
albeit the feeling of the contrary be very strong, yet let us assure ourselves
that it shall not long endure, according to that saying of the prophet: ‘In a
moment of wrath I hid my face from thee for a season; but with everlasting
mercy I have compassion on thee’ (Isaiah 54:8). But this is very hard to do.
Wherefore, that liberty which Christ hath purchased for us, is not so soon
believed as it is named. If it could be apprehended with a sure and steadfast
faith, then no rage or terror of the world, of the law, sin, death, or the
devil, could be so great, but by and by it should be swallowed up as a little
drop of water is swallowed of the main sea. And certainly this Christian
liberty swalloweth up at once, and taketh quite away the whole heap of evils,
the law, sin, death, God’s wrath, and briefly the serpent himself, with his
head [and whole power], and in the stead thereof it placeth righteousness,
peace, everlasting life, etc.
But
blessed is he that understandeth and believeth.
Let
us learn, therefore, to magnify this our liberty, which no emperor, no prophet
or patriarch, no nor any angel from heaven hath obtained for us, but Jesus
Christ the Son of God, by whom all things were created both in heaven and
earth. Which liberty he hath purchased with no other price than with his own
blood, to deliver us, not from any bodily or temporal servitude, but from a
spiritual and everlasting bondage under most cruel and invincible tyrants, to
wit, the law, sin, death, and the devil, and so to reconcile us unto God his
Father. Now since these enemies are overcome, and we reconciled unto God by the
death of his Son, it is certain that we are righteous before God, and that
whatsoever we do, pleaseth him. And although there be certain remnants of sin
yet still in us, they are not laid to our charge, but pardoned for Christ’s
sake.
Paul
used words of great force and vehemency, which ought to be diligently weighed.
‘Stand (saith he) in that liberty wherewith Christ hath made us free.’ This
liberty then is not given unto us by the law, or for our righteousness, but
freely for Christ’s sake: which thing Paul here witnesseth and plainly
declareth throughout his whole Epistle. Christ also, in the eighth of John,
saith: ‘If the Son shall make you free, ye shall be free indeed.’ He only is
set betwixt us and the evils which trouble and afflict us: he overcometh them
and taketh them away, so that they can no more oppress us nor condemn us. In
the stead of sin and death, he giveth unto us righteousness and everlasting
life; and by this means he changeth the bondage and terrors of the law into
liberty of conscience and consolation of the Gospel, which saith: ‘Be of good
comfort, my son, thy sins are forgiven thee’ (Matthew 9:2). Whosoever then
believeth in Christ, he hath this liberty.
Reason
cannot perceive the excellency of this matter; which, when a man considereth in
spirit, he shall see that it is inestimable. For who is able to conceive in his
mind how great and unspeakable a gift it is to have the forgiveness of sins,
righteousness, and everlasting life, in the stead of the law, sin, death, and
the wrath of God, and to have God himself favorable and merciful forever? The
Papists and the hypocrites, that seek the righteousness of the law, or their
own righteousness, do glory that they likewise have remission of sins,
righteousness, the favor of God, etc.
For
they vaunt that they also have this liberty, and they promise the same unto
others; but in very deed they are the servants of corruption, and in the time
of temptation all their confidence vanisheth away even in a moment.
For
they trust unto the works and satisfactions of men, and not to the Word of God,
nor unto Christ. Wherefore it is impossible for the justiciaries, [which seek to
win heaven, life, and salvation by works and merits,] to know what the liberty
[and deliverance] from sin is.
Contrariwise,
our liberty hath for her foundation Christ himself, who is our overlasting high
priest, sitting at the right hand of God and making intercession for us.
Wherefore the forgiveness of sins, righteousness, life, and liberty, which we
have through him, is sure, certain, and perpetual, so that we believe the same.
Wherefore, if we cleave unto Christ with a steadfast faith, and stand fast in
that liberty wherewith he hath made us free, we shall obtain those inestimable
gifts; but if we be careless and negligent, we shall lose them. It is not
without cause that Paul biddeth us watch and stand fast; for he knew that the
devil seeketh nothing more than to spoil us of this liberty which cost Christ
so great a price, and to entangle us again by his ministers in the yoke of
bondage, as followeth.
And be not entangled again with the yoke of bondage
Paul hath spoken most effectually
and profoundly as concerning grace and Christian liberty, and with high and
mighty words hath exhorted the Galatians to continue in the same; for it is
easily lost. Therefore he biddeth them stand fast, lest that, through
negligence or security, they fall back again from grace and faith to the law
and works. Now because reason (which far preferreth the righteousness of the
law before the righteousness of faith) perceiveth no danger herein, therefore
with a certain indignation he inveigheth against the law of God, and with great
contempt he calleth it a yoke, yea a yoke of bondage. So Peter calleth it also
(Acts 15): ‘Why tempt ye God, to lay a yoke on the disciples’ necks,’ etc. And
thus he turneth all things to the contrary. For the false apostles did abase
the promise, and magnified the law and the works thereof in this wise: If ye
will be made free (say they) from sin and death, and obtain righteousness and
life, then fulfill the law, be circumcised, observe days, months, times, and
years, offer sacrifices, and do such other like things; then shall this
obedience of the law justify and save you. But Paul saith the contrary.
They
(saith he) that teach the law after this sort, do not set men’s consciences at
liberty, but snare and entangle them with a yoke, yea and that with a yoke of
bondage.
He
speaketh therefore of the law very basely and contemptuously, and calleth it a
hard bondage and a servile yoke. And this he doth not without great cause. For
this pernicious opinion of the law, that it justifieth [and maketh men
righteous before God], is deeply rooted in man’s reason, and all mankind is so
wrapped in it, that it can hardly get out. And Paul seemeth here to compare
those that seek righteousness by the law, unto oxen that be tied to the yoke,
to the end he might take from it the glory [of justifying and] of
righteousness. For, like as oxen drawing in the yoke with great toil, receive
nothing thereby but forage and pasture, and when they be able to draw the yoke
no more, are appointed to the slaughter; even so, they that seek righteousness
by the law, are captives and oppressed with the yoke of bondage, that is to
say, with the law; and when they have tired themselves a long time in the works
of the law with great and grievous toil, in the end this is their reward, that
they are miserable and perpetual servants. And whereof? Even of sin, death,
God’s wrath, the devil, etc.
Wherefore
there is no greater or harder bondage, that the bondage of the law. It is not
without cause then, that Paul calleth it the yoke of bondage.
For
as we have often said before, the law doth but reveal, increase, and aggravate
sin, accuse, terrify, condemn, and gender wrath, and finally it driveth [poor]
consciences into desperation, which is the most miserable and most grievous
bondage that can be. (Romans 3., Romans 4., Romans 7.).
He
useth therefore very vehement words. For he would gladly persuade them that
they should not suffer this intolerable burden to be laid upon their shoulders
by the false apostles, or be entangled again with the yoke of bondage. As if he
should say: We stand not here upon a matter of small importance, but either of
everlasting liberty, or everlasting bondage. For like as freedom from God’s
wrath and all evils is not temporal or carnal, but everlasting; even so the
bondage of sin, death, the devil, etc. (wherewith all they be oppressed which
will be made righteous and saved by the law) as not corporal and such as
continueth for a time, but everlasting. For such workers [of the law] as go
about to perform and accomplish all things precisely and exactly (for of such
Paul speaketh)can never find quietness and peace of conscience. In this life
they always doubt of the goodwill of God towards them, they are always in fear
of death, the wrath and judgment of God; and after this life they shall be
punished for their unbelief with everlasting damnation.
Therefore
the doers of the law [and such as stand altogether upon the righteousness and
works thereof] are rightly called (according to the proverb) the devil’s martyrs,
which take more pains, and punish themselves more in purchasing hell, than the
martyrs of Christ do in obtaining heaven. For they are tormented two manner of
ways: first, they miserably afflict themselves whilst they live here, by doing
of many hard and great works, and all in vain; and afterwards, when they die,
they reap for a recompense eternal damnation. Thus are they most miserable
martyrs, both in this life and in the life to come, and their bondage is
everlasting. Contrariwise, the godly have troubles in the world, but in Christ
they have peace, because they believe that he hath overcome the world (John
16:33). Wherefore we must stand fast in that freedom which Christ hath
purchased for us by his death, and we must take good heed that we be not entangled
again with the yoke of bondage; as it happeneth at this day to the fantastical
spirits, who falling away from faith and from this freedom, have procured unto
themselves here a temporal bondage, and in the world to come shall be oppressed
with an everlasting bondage. As for the Papists, the most part of them are
become at this day plain epicures. Therefore, while they may, they use the
liberty of the flesh, singing this careless song: Ede, bibe, lude, post mortera
nulls voluptas; that is, ‘Eat, drink, and make good cheer, for after this life
there is no pleasure.’ But they are the very bond-slaves of the devil, by whom
they are holden captives at his will and pleasure; therefore they shall feel
this everlasting bondage in hell. Hitherto Paul’s exhortation hath been
vehement and earnest, but that which followeth doth far pass it.
Behold, I paul say unto you, that if ye be circumcised, Christ shall profit you nothing
Paul here wonderfully stirred up
with zeal and fervency of spirit, thundereth against the law and circumcision:
and these burning words proceeding of great indignation, the Holy Ghost
wresteth from him, when he saith: ‘Behold, I Paul’ etc., I (I say) who know
that I have not received the Gospel by man, but by the revelation of Jesus
Christ, and have commission and authority from above, to publish and to preach
the same unto you, do tell you this new but undoubted truth, that if ye be
circumcised, Christ shall profit you nothing at all. This is a very hard
sentence, whereby Paul declareth, that to be circumcised, is as much as to make
Christ utterly unprofitable: not in himself, but in respect of the Galatians,
who, being deceived by the subtlety of the false apostles, believed that
besides faith in Christ, it was needful for the faithful to be circumcised,
without the which they could not obtain salvation.
This
place is as it were a touch-stone, whereby we may most certainly and freely
judge of all doctrines, works, religions and ceremonies of all men.
Whosoever
teach that there is anything necessary to salvation (whether they be Papists,
Turks, Jews, or Sectaries) besides faith in Christ, or shall devise any work or
religion, or observe any rule, tradition, or ceremony whatsoever, with this
opinion that by such things they shall obtain forgiveness of sins,
righteousness, and everlasting life; they hear in this place the sentence of
the Holy Ghost pronounced against them by the Apostle, that Christ profiteth
them nothing at all. Seeing Paul durst give this sentence against the law and
circumcision, which were ordained of God himself, what durst he not do against
the chaff and dross of men’s traditions?
Wherefore,
this place is a terrible thunderbolt against all the kingdom of the Pope. For
all of them, priests, monks, hermits, etc. (I speak of the best of them), have
reposed their trust and confidence in their own works, righteousness, vows and
merits, and not in Christ, whom they most wickedly and blasphemously imagine to
be an angry judge, an accuser and condemner; and therefore here they hear their
judgment, that Christ profiteth them nothing. For if they can put away sins,
and deserve forgiveness of sins and everlasting life, through their own
righteousness and straitness of life, then to what purpose was Christ born?
What profit have they by his passion and blood-shedding, by his resurrection,
victory over sin, death and the devil, seeing they are able to overcome these
monsters by their own strength? And what tongue can express [or what heart can
conceive] how horrible a thing it is to make Christ unprofitable?
Therefore
the Apostle uttereth these words with great displeasure and indignation: ‘If ye
be circumcised, Christ shall profit you nothing;’ that is to say, no profit
shall redound unto you of all his benefits, but he hath bestowed them all upon
you in vain.
Hereby
it appeareth sufficiently, that nothing under the sun is more hurtful than the
doctrine of men’s traditions and works, for they utterly abolish and overthrow
at once the truth of the Gospel, faith, the true worshipping of God, and Christ
himself, in whom the Father hath ordained all things. ‘In Christ are hid all
the treasures of wisdom and knowledge;’ ‘In him dwelleth all the fullness of
the Godhead bodily’ (Colossians 2:3,9). Wherefore, all they that are either
authors or maintainers of the doctrine of works, are oppressors of the Gospel,
make the death and victory of Christ unprofitable, blemish and deface his
Sacraments, and utterly take away the true use thereof, and briefly, they are
blasphemers, enemies and deniers of God, and of all his promises and benefits.
Whoso is not moved with these words of Paul (which calleth the law a yoke of
bondage, and saith that they which affirm the keeping of circumcision to be
necessary to salvation, make Christ unprofitable), and cannot be driven from
the law and circumcision (not to speak of men’s traditions), nor yet from the
confidence which he hath in his own righteousness and works, nor be stirred up
to seek that liberty which is in Christ, his heart is harder than stone and iron.
This
is therefore a most certain and clear sentence, that Christ is unprofitable,
that is to say, he is born, crucified and risen again in vain to him that is
circumcised, that is, which putteth his trust in circumcision. For (as I have
said before) Paul speaketh not here of the work of circumcision in itself
(which hurteth not him that hath no affiance or opinion of righteousness in
it), but of the use of the work, that is to say, of the confidence and
righteousness that is annexed to the work. For we must understand Paul
according to the matter whereof he intreateth, or according to the argument
which he hath in hand, which is, that men be not justified by the law, by
works, by circumcision, or such-like. He saith not that works of themselves are
nothing; but the confidence and righteousness of works are nothing; for that
maketh Christ unprofitable. Therefore whoso receiveth circumcision, with this
opinion that it is necessary to justification, to him Christ availeth nothing.
Let
us bear this well in mind in our private temptations, when the devil accuseth
and terrifieth our conscience to drive it to desperation. For he is the father
of lying, and the enemy of Christian liberty; therefore he tormenteth us every
moment with false fears, that when our conscience hath lost this Christian
liberty, it should always be in dread, feeling itself accused and terrified.
When (I say) that great dragon, that old serpent the devil (who deceiveth the
whole world, and accuseth our brethren in the presence of God day and night,
Revelation 12) cometh and layeth unto thy charge, that thou hast not only done
no good, but hast also transgressed the law of God, say unto him: Thou
troublest me with the remembrance of my sins past; thou puttest me also in mind
that I have done no good; but this is nothing to me: for if either I trusted in
mine own good deeds, or distrusted because I have done none, Christ should both
ways profit me nothing at all. Therefore, whether thou lay my sins before me,
or my good works, I pass not: but removing both far out of my sight, I only
rest in that liberty wherein Christ hath made me free. I know him to be
profitable unto me, therefore I will not make him unprofitable: which I should
do, if either I should presume to purchase myself favor and everlasting life by
my good deeds, or should despair of my salvation because of my sins.
Wherefore
let us learn with all diligence to separate Christ far from all works, as well
good as evil; from all laws both of God and man, and from all troubled
consciences: for with all these Christ hath nothing to do. He hath to do, I
grant, with afflicted consciences: howbeit not to afflict them more, but to
raise them up, and in their affliction to comfort them.
Therefore
if Christ appear in the likeness of an angry judge or lawgiver, that requireth
a strait account of our life .past: then let us assure ourselves that it is not
Christ, but a raging fiend. For the Scripture painteth out Christ to be our
reconciler, our advocate and our comforter. Such a one he is and ever shall be:
he cannot be unlike himself.
Therefore
whensoever the devil transforming himself into the likeness of Christ,
disputeth with us after this manner: This thou oughtest, being admonished by my
word, to have done, and hast not done it; and this thou oughtest not to have
done, and hast done it; know thou therefore that I will take vengeance on thee,
etc.: let this nothing at all move us, but by and by let us think with
ourselves: Christ speaketh not to poor afflicted and despairing consciences
after this manner; he addeth not affliction to the afflicted; he breaketh not
the bruised reed, neither quencheth he the smoking flax (Matthew 12:20). Indeed
to the hard-hearted he speaketh sharply: but such as are terrified and afflicted,
he most lovingly and comfortably allureth unto him, saying: ‘Come unto me all
ye that travail and be heavy laden, and I will refresh you’ (Matthew 11:28); ‘I
came not to call the righteous, but sinners’ etc. (9:13); “Be of good comfort
my son, thy sins are forgiven thee’ (9:2); ‘Be of good cheer, I have overcome
the world’ (John 16:33); ‘The son of man came to seek and to save that which
was lost’ (Luke 19:10). We must take good heed therefore lest that we, being
deceived with the wonderful sleights and infinite subtleties of Satan, do
receive an accuser and condemner in the stead of a comforter and savior: and so
under the visor of a false Christ, that is to say, of the devil, we lose the
true Christ and make him unprofitable unto us. Thus much have we said as
touching private and particular temptations, and how we should use ourselves
therein.
For I testify again unto every man which is circumcised, that he is a debtor to do the whole law
The first inconvenience is indeed
very great, where Paul saith, that Christ profiteth them nothing which are
circumcised: and this that followeth is nothing less, where he saith, that they
which are circumcised, are debtors to keep the whole law. He speaketh these
words with such earnestness and vehemency of spirit, that he confirmeth them
with an oath: ‘I testify,’ that is to say, I swear by all that is sacred. But
these words may be expounded two ways, negatively and affirmatively.
Negatively, after this manner: I testify unto every man which is circumcised,
that he is a debtor to keep the whole law, that is to say, that he performeth
no piece of the law; yea that in the very work of circumcision he is not
circumcised, and even in the fulfilling of the law he fulfilleth it not, but
transgresseth it. And this seemeth to me to be the simple and true meaning of
Paul in this place.
Afterwards
in the sixth chapter he expoundeth himself saying: ‘They themselves which are
circumcised, keep not the law.’ So he saith also before in the third chapter:
‘Whosoever are of the works of the law, are under the curse.’ As if he said:
Although ye be circumcised, yet are ye not righteous and free from the law; but
by this deed ye are rather made debtors and bond-servants of the law; and the
more ye go about to satisfy the law, and to be set free from it, the more ye
entangle and snare yourselves in the yoke thereof, so that it hath more power
to accuse and condemn you. This is to go backward like the crab and to wash
away filth with filth.
And
this which I say by occasion of Paul’s words, I have learned by experience in
the monastery, both in myself and others. I have seen many which have painfully
travailed, and upon mere conscience have done as much as was possible for them
to do, in fasting, in prayer, in wearing of hair, in punishing and tormenting
their bodies with sundry exercises (whereby at length they must needs have
utterly consumed them, yea although they had been made of iron), and all to
this end that they might obtain quietness and peace of conscience:
notwithstanding, the more they travailed, the more they were stricken down with
fear, and especially when the hour of death approached, they were so fearful
that I have seen many murderers [and other malefactors] condemned to death,
dying more courageously than they did, which notwithstanding had lived very
holily.
Therefore
it is most true, that they which do the law, do it not. For the more men go
about to satisfy the law, the more they trangress it. Even so we say and judge
of men’s traditions. The more a man striveth to pacify his conscience thereby,
the more he troubleth and tormenteth it. When I was a monk, I endeavored as
much as was possible to live after the strait rule of mine Order: I was wont to
shrive myself with great devotion, and to reckon up all my sins (yet being
always very contrite before), and I returned to confession very often, and
thoroughly performed the penance that was enjoined unto me: yet for all this my
conscience could never be fully certified, but was always in doubt, and said:
This or that thou hast not done rightly; thou wast not contrite [and sorrowful]
enough; this sin thou didst omit in thy confession, etc. Therefore the more I
went about to help my weak, wavering and afflicted conscience by men’s
traditions, the more weak and doubtful and the more afflicted I was. And thus,
the more I observed men’s traditions, the more I transgressed them, and in
seeking after righteousness by mine Order, I could never attain unto it: for it
is impossible (as Paul saith) that the conscience should be pacified by the
works of the law, and much more by men’s traditions, without the promise and
glad tidings concerning Christ.
Wherefore
they that seek to be justified and quickened by the law, are much further off
from righteousness and life, than the publicans, sinners, and harlots. For
these cannot trust to their own works, seeing they be such that they cannot
hope to obtain grace and forgiveness of sins thereby. For if righteousness and
works done according to the law do not justify, how can sins justify which are
committed contrary to the law? Therefore in this point they are in far better
case than the justiciaries: for they have no affiance in their own works, which
greatly hindereth true faith in Christ, if it do not utterly take it away.
Contrariwise, the justiciaries, which abstain outwardly from sins, and live
holily and without blame in the sight of the world, cannot be without the
opinion of their own righteousness, with which [the true] faith in Christ
cannot stand: and for this cause they be more miserable than the publicans and
harlots, who offer not their good works to God in his displeasure, that for the
same he may recompense them with everlasting life (as the justiciaries do), for
they have none to offer; but desire that their sins may be pardoned for
Christ’s sake. He therefore that doeth the law with this opinion, that he will
be justified thereby, is a debtor to do the whole law, that is to say, he doeth
not one letter of the law. For the law is not given to the end that it may
justify, but that it may reveal sin, terrify, accuse and condemn. Wherefore the
more a man seeketh by the law and works to help his conscience, the more he
rendereth it uncertain and confused. Let the monks be asked (which earnestly
labor to obtain peace of conscience by their traditions), whether they can
assuredly affirm that their kind of life pleaseth God, and that they are in
favor with God because of it. If they will confess the truth, they will answer:
Albeit that I live blamelessly and give all diligence to keep mine Order, yet I
cannot assuredly say whether this my obedience pleaseth God or no.
In
the Lives of the Fathers we read of Arsenius (of whom I made mention afore).
Although he had lived a long time in the highest holiness and abstinence, yet
when he felt that death was not far off, he began to grieve and fear
exceedingly. Being asked why he feared death, seeing he had lived holily all
his days and had served God without ceasing, he answered that he had indeed
lived blamelessly according to the judgment of men, but the judgments of God
were other than those of men. So he by the holiness and austerity of his life
had attained unto nothing else but the fear and horror of death. If he was
saved, he must have cast away all his own righteousness and rested on the only
mercy of God, saying: I believe in Jesus Christ the Son of God, our Lord, which
suffered, was crucified, and died for my sins, etc.
The
other exposition is affirmative. He that is circumcised, if also a debtor to do
the whole law. For he that receiveth Moses in one point, must of necessity
receive him in all. He that os necessity observeth one part of the law, hath a
duty to observe all other parts thereof. And it helpeth nothing to say, that
circumcision is necessary, and not the rest of Moses’ laws. For by the same
reason that thou art bound to keep circumcision, thou art also bound to keep
the whole law. Now to be bound to keep the whole law is nothing else but to
show, in effect, that Christ is not yet come. If this be true, then are we
bound to keep all the Jewish ceremonies and laws touching meats, places, and
times; and Christ must be looked for as yet to come, that he may abolish the
Jewish kingdom and priesthood, and set up a new kingdom throughout the whole
world. But the whole Scripture witnesseth, and the sequel thereof plainly
declareth, that Christ is already come, that by his death he hath redeemed the
human race, that he hath abolished the law, and that he hath fulfilled all
things which all the prophets have foretold of him. Therefore the law being
abolished and taken away, he hath given unto us grace and truth. It is not then
the law nor the works thereof, but it is faith in the Christ which hath come,
that maketh a man righteous.
Some
would bind us at this day to certain of Moses’ laws that like them best, as the
false apostles would have done at that time. But this is in no wise to be
suffered. For if we give Moses leave to rule over us in anything, we are bound
to obey him in all things. Wherefore we will not be burdened with any law of
Moses. We grant that he is to be read amongst us, and to be heard as a prophet
and a witness-bearer of Christ; and moreover, that out of him we may take good
examples of good laws and holy life. But we will not suffer him in any wise to
have dominion over our conscience.
In
this case let him be dead and buried, and let no man know where his grave is
(Deuteronomy 34:6).
The
former exposition, that is to say, the negative, seemeth to me to be more apt
and more spiritual: notwithstanding both are good, and both do condemn the
righteousness of the law. The first is; that we are so far from obtaining
righteousness by the law, that the more we go about to accomplish the law, the
more we transgress the law. The second is, that he which will perform any piece
of the law, is bound to keep the whole law.
And
to conclude, that Christ profiteth them nothing at all which will be justified
by the law.
Hereby
it appeareth that Paul meaneth nothing else, but that the law is a plain denial
of Christ. Now it is a wonderful thing that Paul dare affirm, that the law of
Moses, which was given by God to the people of Israel, is a denial of Christ.
Why then did God give it? Before the coming of Christ, and before his
manifestation in the flesh, the law was necessary. ‘For the law is our
schoolmaster to bring us unto Christ.’ But now that Christ is revealed,
inasmuch as we believe in him, we are no longer under the schoolmaster. Hereof
we have spoken largely enough before, at the end of the third chapter. Whoso
teacheth then that the law is necessary to righteousness, teacheth a plain
denial of Christ and of all his benefits, he maketh God a liar, yea he maketh
the law also a liar: for the law itself beareth witness of Christ and of the
promises made as concerning Christ, and hath foretold that he should be a king
of grace, and not of the law.
Ye are abolished (or separated) from Christ, whosoever are justified by the law, and ye are fallen from grace
Here Paul expoundeth himself, and
showeth that he speaketh not simply of the law, nor of the works of
circumcision, but of the confidence and opinion that men have to be justified
thereby. As if he would say: I do not utterly condemn the law or circumcision
(for it is lawful for me to drink, to eat, and to keep company with the Jews,
according to the law: it is lawful for me to circumcise Timothy); but to seek
to be justified by the law, as if Christ were not yet come, or, being now
present, he alone were not able to .justify, this is it which I condemn: for
this is to be separated from Christ.
Therefore
he saith: ‘Ye are abolished,’ that is, ye are utterly void of Christ, Christ is
not in you, he worketh not in you any more: ye are not partakers of the
knowledge, the spirit, the fellowship, the favor, the liberty, the life, or the
doings of Christ, but ye are utterly separate from him, so that he hath no more
to do with you, nor ye with him.
These
words of Paul are diligently to be noted, that to seek to be justified by the
law, is nothing else but to be separated from Christ, and to make him utterly
unprofitable. What can be spoken more mightily against the law? What can be set
up against this thunderbolt? Wherefore it is impossible that Christ and the law
should dwell together in one heart; for either the law or Christ must give
place. But if thou think that Christ and trust in the law can dwell together,
then be thou sure that Christ dwelleth not in thy heart, but the devil in the
likeness of Christ, accusing and terrifying thee, and straitly exacting of thee
the law and the works thereof unto righteousness. For the true Christ (as I
have said before) neither calleth thee to a reckoning for thy sins, nor biddeth
thee to trust to thine own good works. And the true knowledge of Christ, or
faith, disputeth not whether thou hast done good works to righteousness, or
evil works to condemnation; but simply concludeth after this sort: if thou have
done good works, thou art not therefore justified; or if thou have done evil
works, thou art not therefore condemned. I neither take from good works their
praise, nor commend evil works. But in the matter of justification, I say, we
must look how we may hold Christ, lest if we seek to be justified by the law,
we make him unprofitable unto us. For it is Christ alone that justifieth me,
both against my evil deeds, and without my good deeds. If I have this
persuasion of Christ, I lay hold of the true Christ. But if I think that he
exacteth the law and works of me to salvation, then he becometh unprofitable
unto me, and I am utterly separated from him.
These
are dreadful sentences and threatenings against the righteousness of the law,
and man’s own righteousness. Moreover, they are also most certain principles
which confirm the article of justification. This is then the final conclusion:
Either thou must forego Christ, or the righteousness of the law. If thou retain
Christ, thou art righteous before God: but if thou stick to the law, Christ
availeth thee nothing; thou art bound to keep the whole law, and thou hast now
sentence already pronounced against thee: ‘Cursed is every one that fulfilleth
not’ etc. (Deuteronomy 27:26). As we have said of the law, so we say also of
men’s traditions: Either the Pope with his religious rout must reject all those
things wherein hitherto he hath put his trust, or else Christ shall be
unprofitable to them. And hereby we may plainly see how pernicious and
pestilent the popish doctrine hath been. For it hath led men clean away from
Christ, and made him altogether unprofitable. God complaineth in the
twenty-third of Jeremiah, that the prophets prophesied lies and the dreams of
their own hearts, to the end that his people should forget his name, etc.
Therefore, like as the false prophets, leaving the right interpretation of the
law, and the true doctrine concerning the seed of Abraham, in whom all the
nations of the earth should be blessed, preached their own dreams, to the end
that the people should forget their God; even so, the Papists having darkened
and defaced the Gospel concerning Christ, so that they made it of none effect,
taught and set forth nothing else but the doctrine of works, whereby they drew
the whole world away from Christ. Whoso earnestly considereth this matter
cannot but fear and tremble.
That is to say, ye are no longer in
the kingdom of grace. For like as he that is in a ship, on which side soever he
falleth into the sea, is drowned, even so he which is fallen away from grace
must needs perish. He therefore that will be justified by the law, hath made
shipwreck and hath cast himself into the danger of eternal death. And what can
be more mad and wicked than that a man should wish to retain the law of Moses,
and thereby to lose the grace and favor of God: which if thou do, thou canst
not but heap up to thyself wrath and all evils? Now, if they fall from grace
which will be justified by the moral law, whither shall they fall, I pray you,
which will be justified by their own traditions and vows? Even to the bottom of
hell. No forsooth: they fly up into heaven; for so they themselves have taught
us.
Whosoever
live (say they) according to the rule of St. Francis, [Dominic, Benedict,] or
such other, the peace and mercy of God is upon them; and again: All they that
observe and keep chastity, obedience, etc. shall have everlasting life. But put
thou these vain and wicked trifles behind thee, and hearken what Paul teacheth
thee here, and what Christ teacheth, saying: ‘He that believeth in the Son of
God hath everlasting life: but he that believeth not in the Son, shall not see
life, but the wrath of God abideth upon him’ (John 3:36); and again: ‘He that
believeth not is judged already’ (John 3:18).
Now,
like as the doctrine of the Papists (to note this by the way) concerning men’s
traditions, works, vows, merits, etc. was most common in the world; so was it
thought to be the best and most certain of all other: whereby the devil hath
both set up and established his kingdom most mightily. Therefore when we at
this day do impugn and vanquish this doctrine by the power of God’s word, as
chaff is driven away by the wind, it is no marvel that Satan rageth so cruelly
against us, raiseth up slanders and offenses everywhere, and setteth the whole
world in our tops. Will some man then say, it had been better to have held our
peace, for then had none of these evils been stirred up? But we ought more to
esteem the favor of God, whose glory we set forth, than to care for the fury of
the world which persecuteth us. For what is the Pope and the whole world in
comparison of God, whom assuredly we ought to magnify and to prefer before all
creatures? Moreover the ungodly enlarge upon the tumults and the offenses which
Satan raiseth up to destroy, or at the least to deface, our doctrine.
Contrarariwise, we do amplify the inestimable profit and fruit of this
doctrine, which we hold to be far above all uproars, sects and offenses. Indeed
we are weak, and bear an heavenly treasure in earthen vessels; but although the
vessels be never so brittle, yet is the treasure inestimable (2 Corinthians
4:7.).
These
words, ‘ye are fallen from grace,’ must not be coldly or slenderly considered;
for they are weighty and of great importance. He that falleth from grace,
utterly loseth the atonement, the forgiveness of sins, the righteousness,
liberty and life, that Jesus Christ hath merited for us by his death and
resurrection; and instead thereof he purchaseth to himself the wrath and
judgment of God, sin, death, the bondage of the devil and everlasting
damnation. And this place strongly confirmeth and fortifieth our doctrine
concerning faith or the article of justification, and marvelously comforteth us
again the cruel rage of the Papists, that persecute and condemn us as heretics,
because we teach this article. Indeed this place ought to fear the enemies of
faith and grace, that is to say, all that seek righteousness by works, from
persecuting and blaspheming the word of grace, life and everlasting salvation.
But they be so hard-hearted and obstinate, that seeing they see not and hearing
they hear not (Matthew 13:13) [and when they read] this dreadful sentence of
the Apostle pronounced against them [they understand it not]. Let us leave them
therefore unto themselves; for they are blind, and leaders of the blind
(Matthew 15:14).
For we through the Spirit by faith wait for the hope of righteousness
Paul here knitteth up the matter
with a notable conclusion, saying: Ye will be justified by the law, by
circumcision and by works; but we seek not to be justified by this means, lest
Christ should be made unprofitable unto us, and we become debtors to perform
the whole law, and so finally fall away from grace; but we wait through the
Spirit by faith for the hope of righteousness. Every word is here diligently to
be noted, for they are pithy and full of power. He doth not only say as he is
wont: ‘We are justified by faith,’ or ‘through the Spirit by faith,’ but
moreover he addeth: ‘we wait for the hope of righteousness,’ including hope
also, that he may comprehend the whole matter of faith. When he saith ‘we
through the Spirit by faith,’ there is an opposition to be noted in the word ‘
Spirit’ as if he said: We seek not to be justified by the flesh, but by the
Spirit; and so by the Spirit that it be not a fantastical spirit and one that
is his own master, as the heretics do vaunt of the spirit; but our Spirit is of
faith.
Concerning
the Spirit and faith he hath spoken largely before; but here he not only saith
: ‘We are justified through the Spirit by faith,’ but he addeth: ‘we wait for
the hope of righteousness,’ which is a new addition.
Hope,
after the manner of the Scripture, is taken two ways, namely, for the thing
that is hoped for, and for the affection of him that hopeth. For the thing that
is hoped for, it is taken in the first chapter of the Colossians: ‘For the
hope’s sake which is laid up for you in heaven,’ that is to say, the thing
which ye hope for. For the affection of him that hopeth, it is taken in the
eighth to the Romans: ‘For we are saved by hope,’ etc. So hope in this place
also may be taken two ways, and so it yieldeth a double sense. The first is: We
wait through the Spirit by faith for the hope of righteousness, that is to say,
the righteousness hoped for, which shall certainly be revealed in the time
appointed. The second: We wait through the Spirit by faith for righteousness
with hope and desire; that is to say, we are righteous, howbeit our
righteousness is not yet revealed, but hangeth yet in hope (Romans 8:24). For
as long as we live here, sin remaineth in our flesh; there is also a law in our
flesh and members, rebelling against the law of our mind, and leading us
captives unto the service of sin (Romans 7:13). Now when these affections of
the flesh do rage and reign, and we on the other side do through the Spirit
wrestle against the same, then is there a place for hope. Indeed we have begun
to be justified through faith: whereby also we have received the first fruits
of the Spirit, and the mortification of the flesh is also begun in us; but we
be not yet perfectly righteous. It remaineth then that we be perfectly
justified, and this is it which we hope for. So our righteousness is not yet in
actual possession, but lieth under hope. This is a sweet and a sound
consolation, whereby afflicted and troubled consciences, feeling their sin, and
terrified with every fiery dart of the devil, may be marvelously comforted. For
the feeling of sin, the wrath of God, death, hell, and all other terrors, is
wonderful strong in the conflict of conscience; as I myself being taught by
experience do know. Then counsel must be given to the tempted in this wise:
Brother, thou desirest to have a sensible feeling of thy justification; that
is, thou wouldst have such a a feeling of righteousness, as thou hast of sin:
but that will not be.
But
thy righteousness ought to surmount the feeling of sin, and hope that thou art
righteous before God. That is to say, thy righteousness standeth not upon thine
own feeling, but upon thy hoping that it shall be revealed in due time.
Wherefore, thou must not judge according to the feeling of sin which troubleth
and terrifieth thee, but according to the promise and doctrine of faith,
whereby Christ is promised unto thee, who is thy perfect and everlasting
righteousness. Thus my hope, consisting in the inward affection, is stirred up
by faith in the midst of all terrors and feeling of sin, to hope that I am
righteous. Moreover, if hope be here taken for the thing which is hoped for, it
is thus to be understood, that that which a man now seeth not, he hopeth in
time shall be made perfect and clearly revealed.
Either
sense may stand; but the first, touching the affection of hoping, bringeth more
plentiful consolation. For my righteousness is not yet perfect, it cannot yet
be felt: yet I do not despair; for faith showeth unto me Christ in whom I
trust, and when I have laid hold of him by faith, I wrestle against the fiery
darts of the devil, and I take a good heart through hope against the feeling of
sin, assuring myself that I have a perfect righteousness prepared for me in heaven.
So both these sayings are true: that am righteous already by that righteousness
which is begun in me, and also that I am raised up in the same hope against
sin, and wait for the full consummation of perfect righteousness in heaven.
These things are not rightly understood, but when they be put in practice.
WHAT DIFFERENCE THERE IS BETWEEN FAITH AND HOPE
Here riseth a question, what
difference there is between faith and hope.
The
sophisters and schoolmen have labored very much in this matter, but they could
never show any certainty. Yea to us which travail in the holy Scriptures with
much diligence, and also with more fullness of spirit and understanding (be it
spoken without any brag) it is hard to find any difference. For there is so
great affinity between faith and hope, that the one cannot be separate from the
other. Notwithstanding there is a difference between them, which is gathered of
their several offices, diversity of working, and of their ends.
First
, they differ in respect of their subject [that is, of the ground wherein they
rest]: for faith resteth in the understanding, and hope resteth in the will.
But in very deed they cannot be separated, the one having respect to the other,
as the two cherubims of the mercy-seat (Exodus 25:20).
Secondly
, they differ in respect of their office [that is, of their working]. For faith
telleth what is to be done, it teacheth, prescribeth and directeth, and it is a
knowledge. Hope is an exhortation which stirreth up the mind that it may be
strong, bold and courageous; that it may suffer and endure in adversity, and in
the midst thereof wait for better things.
Thirdly
, they differ as touching their object [that is, the special matter whereunto
they look]. For faith hath for her object the truth, teaching us to cleave
surely thereto, and 1ooketh upon the word and promise of the thing that is
promised. Hope hath for her object the goodness of God, and looketh upon the
thing which is promised in the Word, that is, upon such matters as faith
teacheth us to be hoped for.
Fourthly
, they differ in order: for faith is the beginning of life before all
tribulation (Hebrews 11.), but hope cometh afterwards, proceeding of
tribulation (Romans 5.).
Fifthly
, they differ by the diversity of working: for faith is a teacher and a judge,
fighting against errors and heresies, judging spirits and doctrines; but hope
is as it were the general or captain of the field, fighting against
tribulation, the cross, impatiency, heaviness of spirit, weakness, desperation
and blasphemy, and it waiteth for good things even in the midst of all evils.
Therefore
when I am instructed by faith in the Word of God, and lay hold of Christ,
believing in him with my whole heart (the which cannot be done without the will
), then am I righteous by this knowledge, by and by cometh the devil, the
father of lies, and laboreth to extinguish my faith by wiles and subtleties;
that is to say, by lies, errors and heresies. Moreover, because he is a
murderer, he goeth about also to oppress it by violence.
Here
hope wrestling, layeth hold on the thing revealed by faith, and overcometh the
devil that warreth against faith; and after this victory followeth peace and
joy in the Holy Ghost. So that in very deed, faith and hope can scarcely be
discerned the one from the other, and yet is there a certain difference between
them. And that is may be the better perceived, I will set out the matter by a
similitude.
In
civil government, prudence and fortitude do differ, and yet these two virtues
are so joined together, that they cannot easily be severed. Now, fortitude is a
constancy of mind, which is not discouraged in adversity, but endureth
valiantly, and waiteth for better things. But if fortitude be not guided by
prudence, it is but temerity and rashness. On the other side, if fortitude be
not joined with prudence, that prudence is but vain and unprofitable. Therefore
like as in policy, prudence is but vain without fortitude, even so in divinity,
faith without hope is nothing: for hope endureth adversity and is constant
therein, and in the end overcometh all evils. And on the other side, like as
fortitude without prudence is rashness, even so hope without faith is a
presumption in spirit, and a tempting of God; for it hath no knowledge of
Christ and of the truth which faith teacheth, and therefore it is but a blind
rashness and arrogancy. Wherefore a godly man before all things must have a
right understanding instructed by faith, according to the which the mind may be
guided in afflictions, that it may hope for those good things which faith hath
revealed and taught. Faith is the dialectic, which conceiveth the idea of
whatsoever is to be believed. Hope is the rhetoric, which amplifieth, urgeth,
persuadeth, and exhorteth to constancy, to the end that .faith should not .fail
in time of temptation, but should keep hold of the Word and firmly cleave unto
it.
Now,
as dialectic and rhetoric are distinct arts, which notwithstanding have such an
affinity the one with the other, that they cannot be separate (for without
dialectic the rhetorician can teach nothing certain, and without rhetoric the
dialectician moveth not his hearers, but he that joineth the two both teacheth
and persuadeth) ; even so faith and hope are distinct affections, for faith is
not hope, nor hope faith, and yet because of the great affinity which they have
the one with the other, they cannot be separated. Therefore, as dialectic and
rhetoric lend their aid the one to the other, so also do faith and hope. There
is therefore such a distinction between faith and hope in divinity, as between
the understanding and the will in philosophy, prudence and fortitude in policy,
dialectic and rhetoric in discourse.
To
be short, faith is conceived by teaching; for thereby the mind is instructed
what the truth is. Hope is conceived by exhortation; for by exhortation hope is
stirred up in afflictions, which confirmeth him that is already justified by
faith, that he be not overcome by adversities, but that he may be able more
strongly to resist them. Notwithstanding if the spark of faith should not give
light to the will, it could not be persuaded to lay hold upon hope. We have
faith then, whereby we are taught, we understand and know the heavenly wisdom,
apprehend Christ, and continue in his grace. But as soon as we lay hold upon
Christ by faith and confess him, forthwith our enemies, the world, the flesh
and the devil, rise up against us, hating and persecuting us most cruelly both
in body and spirit. Wherefore we thus believing and justified through the Spirit
by faith do wait for the hope of our righteousness. And we wait through
patience; for we see and feel the flat contrary. For the world with his prince
the devil assaileth us mightily both within and without. Moreover, sin yet
still remaineth in us, which driveth us into heaviness. Notwithstanding we give
not over for all this, but raise up our mind strongly through faith, which
lighteneth, teacheth and guideth the same. And thus we abide firm and constant,
and overcome all adversities through him which hath loved us, until our
righteousness which we believe and wait for be revealed.
By
faith therefore we began, by hope we continue, and by revelation we shall
obtain the whole. In the meantime whilst we live here, because we believe, we
teach the Word and publish the knowledge of Christ unto others. Thus doing we
suffer persecution (according to this text: ‘I believed, and therefore did I
speak, and I was sore troubled’ (Psalm 116:10), with patience, being
strengthened and encouraged through hope; whereunto the Scripture exhorteth us
with most sweet and comfortable promises taught and revealed unto us by faith.
And thus doth hope spring up and increase in us, Romans 15:4: ‘That through
patience and comfort of the Scriptures we may have hope.’
Paul
therefore, not without cause joineth patience in tribulation, and hope
together, in the fifth and eight to the Romans, and in other places also, for
by them hope is stirred up. But faith (as also I showed before) goeth before
hope; for it is the beginning of life, and beginneth before all tribulation:
for it learneth Christ, and apprehendeth him, without the cross.
Notwithstanding,
the knowledge of Christ cannot be long without the cross, without troubles and
conflicts. In this case the mind must be stirred up to a fortitude of Spirit
(for hope is nothing else but a spiritual fortitude, as faith is nothing else
but a spiritual prudence) which consisteth in suffering, according to this
saying:
That
through patience,’ etc. (Romans 15:4). These three things then do abide [in the
faithful]; Faith, which teacheth the truth, and defendeth from errors; Hope,
which endureth and over-cometh all adversities, as well bodily as ghostly; and
Charity, which worketh all good things as it followeth in the text. And so is a
man entire and perfect in this life, as well within as without, until the
righteousness be revealed which he waiteth for; and this shall be a perfect and
everlasting righteousness.
Moreover,
this place containeth both a singular doctrine and consolation.
As
touching the doctrine, it showeth that we are made righteous, not by works,
sacrifices or all the ceremonies of Moses’s law, much less by the works and
traditions of men, but by Christ alone. Whatsoever is in us besides him,
whether it be law, work, suffering, or understanding, will, etc., it is flesh
and not spirit. Whatsoever then the world counteth to be good and holy without
Christ, is nothing else but sin, error, and flesh. Wherefore circumcision and
the observation of the law; also the works, religions, and vows of the monks,
and of all such as trust in their own righteousness, are [altogether] carnal.
But we (saith Paul) are far above all these things in the Spirit: for we
possess Christ by faith, and in the midst of our afflictions through hope we wait
for that righteousness which we possess already by faith.
The
comfort is this: that in serious conflicts and terrors, wherein the feeling of
sin, heaviness of spirit, desperation and such-like, is very strong (for they
enter deeply into the heart and mightily assail it), thou must not follow thine
own feeling. For if thou do, thou wilt say: I feel the horrible terrors of the
law and the tyranny of sin, not only rebelling against me, but also subduing
and leading me captive, and I feel no comfort or righteousness at all.
Therefore I am a sinner and not righteous. If I be a sinner, then am I guilty
of everlasting death. But against this feeling thou must wrestle, and say:
Although I feel myself utterly overwhelmed and swallowed up with sin, and my
heart telleth me that God is offended and angry with me, yet in very deed it is
not true, but that mine own sense and feeling so judgeth.
The
Word of God (which in these terrors I ought to follow, and not mine own sense)
teacheth a far other thing: namely, that ‘God is near unto them that are of a
troubled heart, and saveth them that are of an humble spirit’ (Psalm 34:18);
also ‘He despiseth not an humble and contrite heart’ (Psalm 51:17). Moreover,
Paul showeth here, that they which are justified through the Spirit by faith,
do not yet feel the hope of righteousness, but wait still for it.
Wherefore
when the law accuseth and sin terrifieth thee, and thou feelest nothing but the
wrath and judgment of God, despair not for all that, but take unto thee the
armor of God, the shield of faith, the helmet of hope, and the sword of the
Spirit (Ephesians
Moreover,
in the midst of these conflicts and terrors which often return and exercise
thee, wait thou patiently through hope for righteousness, which thou hast now
by faith, although it be yet but begun and imperfect, until it be revealed
perfect and eternal in the time appointed.
But
thou wilt say: I feel not myself to have any righteousness, or at the least, I
feel it but very little. Thou must not feel, but believe that thou hast
righteousness. And except thou believe that thou art righteous, thou dost great
injury unto Christ, who hath cleansed thee by the washing of water through the
Word; who also died upon the cross, condemned sin and killed death, that
through him thou mightest obtain righteousness and everlasting life. These
things thou canst not deny (except thou wilt openly show thyself to be wicked
and blasphemous against God, and utterly to despise God and all his promises,
Christ and all his benefits), and so consequently thou canst not deny but that
thou art righteous.
Let
us learn, therefore, in great and horrible terrors, when our conscience feeleth
nothing but sin, and judgeth that God is angry with us, and that Christ hath
turned his face from us, not to follow the sense and feeling of our own heart,
but to stick to the Word of God, which saith that God is not angry, but looketh
to the afflicted, and to such as are troubled in spirit and tremble at his
Word; and that Christ turneth not himself away from such as labor and are heavy
laden, but refresheth and comforteth them, etc.
This
place therefore teacheth plainly, that the law and works bring us unto no
righteousness or comfort at all: but this doth the Holy Ghost in the faith of
Christ, who raiseth up hope in terrors and tribulations, which endureth and
overcometh all adversities. Very few there be that know how weak and feeble
faith and hope are under the cross, and in the conflict. For it seemeth they
are but a smoking flax, which is ready by and by to be put out with a vehement
wind. But the faithful, who believe in the midst of these assaults and terrors,
hoping against hope, that is to say, fighting through faith in the promise as
touching Christ, against the feeling of sin and of the wrath of God, do
afterwards find by experience, that the spark of faith, being very little (as
it appeareth to [natural] reason, for reason can scarcely feel it) is as an
elemental fire which filleth the whole heaven, and swalloweth up all our sins
and all our terrors.
There
is nothing more dear or precious in all the world, to the true children of God,
than this doctrine. For they that understand this doctrine, do know that
whereof all the world is ignorant, namely, hat sin, death and all other
miseries, afflictions and calamities, as well corporal as spiritual, do turn to
the benefit and profit of the elect. Moreover, they know that God is then most
dear unto them, when he seemeth to be farthest off, and that he is then a most
merciful and loving Savior, when he seemeth to be most angry, to afflict and to
destroy. Also they know that they have an everlasting righteousness, which they
wait for through hope, as a certain and sure possession laid up for them in
heaven, even when they feel the horrible terrors of sin and death; moreover,
that they are then lords of all things, when they are most destitute of all
things, according to that saying: ‘Having nothing, and yet possessing all
things’ (2 Corinthians 6:10).
This,
saith the Scripture, is to conceive comfort through hope. But this cunning is
not learned without great and often temptations.
For in Jesus Christ neither circumcision availeth anything, neither uncircumcision, but faith which worketh by love
This place the schoolmen do wrest
unto their own opinion, whereby they teach that we are justified by charity or
works. For they say that faith, even though it be infused from above (and of
faith gotten by our own industry I speak not here), justifieth not, except !t
be formed by charity. For they call charity ‘grace making acceptable,’ that is,
justifying (to use our word, or rather Paul’s word); and then they say that
charity is gotten by our merit of congruence, etc. And moreover, they affirm
that even faith infused can stand together with mortal sin. Thus entirely do
they take justification away from faith and attribute it (by this means) unto
charity alone. And this they will have to be demonstrated by Paul in this
place: ‘Faith which worketh by love,’ as if Paul would say: Lo, faith
justifieth not, yea it is nothing, except working charity be added unto it,
which formeth faith.
But
these are all monsters, fabricated by idle heads. For who will bear to be
taught that faith, which is the gift of God through the Holy Ghost infused into
our hearts, can stand together with mortal sin? If they spake of faith gotten
by our own industry, or historical faith and a natural opinion conceived out of
history, they might be borne; yea concerning an historical faith they should
speak truly. But when they think thus of infused faith, they do plainly confess
that they are utterly devoid of all right understanding of faith. Moreover,
they read this place of Paul through colored glass (as the saying is), and pervert
the text after their own dreams. For Paul saith not: Faith which justifieth by
love, or: Faith which maketh acceptable by love. Such a text they do invent,
and forcibly thrust it into this place. Much less doth Paul say: Charity maketh
acceptable. He saith not so, but he saith: ‘Faith which worketh by love.’
He
saith that works are done by faith through love, and not that a man is
justified by love. But who is so rude a grammarian that he understandeth not
from the very words, that it is one thing to be justified and another to work?
For the words of Paul are clear and plain: ‘Faith WORKETH by love.’ Wherefore
it is manifest fraud when they set aside the plain meaning of Paul and
interpret ‘to work’ as ‘to be justified’ and ‘works’ as ‘righteousness’; for
even in moral philosophy they are constrained to confess that works are not
righteousness, but works are done from righteousness.
Moreover,
Paul maketh not faith here unformed, and as it were a rude chaos, whereunto it
pertaineth neither to be nor to do anything: but he attributeth the working
itself unto faith, and not unto charity; not dreaming that faith is some rude
and unformed quality, but asserting that it is an efficacious and working
quiddity, and as it were a substance or (as they say) substantial form. For he
saith not: Charity is efficacious, but:
Faith
is efficacious, and not: Charity worketh, but: Faith worketh. But charity he
maketh as it were the instrument of faith, through which faith worketh: and who
doth not know that an instrument hath its force, motion and action, not of
itself, but of the workman, operator, or agent? For who would say: The axe
giveth the power and motion of cutting to the carpenter? The ship giveth the
power and motion of navigating to the sailor? Or, to adduce the example of
Isaiah, who will say: The saw draweth the carpenter, or the rod lifteth up the
hand? (Isaiah 10:15). There is but little difference when they say that charity
is the form of faith, or that it imparteth force and motion unto faith, or that
it justifieth. But seeing Paul attributeth not even works unto charity, how
should he attribute justification unto it? It is therefore certain that great
injury is done, not only unto Paul, but unto faith and charity themselves also,
when this place is wrested against faith on behalf of charity.
But
so it happeneth to the careless readers and such as bring their own cogitations
to the reading of holy Scripture, whereas they ought to come bringing nothing,
but seeking to carry away thoughts from the Scriptures; and moreover, they
ought diligently to consider the words, comparing those going before with those
following after, and endeavor to grasp the complete sense of each place, not
picking out words and phrases to suit their own dreams. For Paul goeth not
about here to declare what faith is, or what it availeth before God; he
disputeth not, I say, of justification (for this hath he done largely before),
but as it were gathering up his argument, he briefly showeth what the Christian
life itself is, saying: ‘In Christ Jesus neither circumcision nor
uncircumcision availeth anything, but faith working through love.’ That is to
say, faith which is not feigned nor hypocritical, but true and lively. That is
that faith which exerciseth and requireth good works through love. It is as
much to say as: He that will be a true Christian indeed, or one of Christ’s
kingdom, must be a true believer. Now he believeth not truly, if works of
charity follow not his faith. So on both hands, as well on the right hand as on
the left, he shutteth hypocrites out of Christ’s kingdom On the left hand he
shutteth out the Jews, and all such as will work their own salvation, saying:
‘In Christ neither circumcision,’ that is to say, no works, no worshipping, no
kind of life in the world, but faith alone without any trust in works [or
merits] availeth [before God]. On the right hand he shutteth out all slothful
and idle persons, which say: If faith justify without works, then let us work
nothing, but let us only believe and do what we list. Not so, ye enemies of
grace, saith Paul. It is true that only faith justifieth, but I speak here of
faith, which, after it hath justified, is not idle, but occupied and exercised
in working through love.
Paul
therefore in this place setteth forth the whole life of a Christian man,
namely, that inwardly it consisteth in faith towards God, and outwardly in
charity and good works towards our neighbor. So that a man is a perfect
Christian inwardly through faith before God, who hath no need of our works, and
outwardly before men, whom our faith profiteth nothing, but our charity or our
works. Therefore, when we have heard or understood of this form of Christian
life, to wit, that it is faith and charity (as I have said), it is not yet
declared what faith or what charity is; for this is another question. For as
touching faith, or the inward nature, force and use of faith, he hath spoken
before, where he showed that it is our righteousness, or rather our
justification before God. Here he joineth it with charity and works, that is to
say, he speaketh of the external office thereof, which is to stir us up to do
good works, or to bring forth in us [the fruits of] charity to [the profit of]
our neighbor. Wherefore, seeing this place speaketh of the whole life of Christians,
no man of good sense can understand it as concerning justification before God:
for that were bad dialectic, or the fallacy of composition and division,
whereby that is taken of the part, which is said of the whole. For dialectic
cannot suffer (as rhetoric doth) the figures of synecdoche and hyperbole,
seeing it is the mistress of teaching, defining, dividing, and concluding, as
exactly as these things can be done. For what manner of dialectic ‘were this:
Man is body and soul, neither can he be without body and soul; therefore the
body understandeth, the soul alone doth not understand? It is the same
dialectic as this: The Christian life is faith and love, or faith working
through love; therefore love justifieth, and not faith alone.
But
let man’s dreams depart. This also we learn out of this place, namely, how
horrible is the darkness in those Egyptians which despise not only faith, but
also love, in Christianity; and in its stead they weary themselves with
will-works, tonsures, vestments, meats and infinite other vain outward shows,
by the which they will seem to be Christians. But Paul here standing with great
freedom, declareth openly and plainly: That which maketh a Christian is faith
working through love. He saith not: A Christian is made by a cowl, by fasting,
vestments, ceremonies; but by true faith towards God, which loveth his neighbor
and doeth good.
Whether
any be a servant, master, king, priest, man, woman, clad in purple or clad in
rags, eating flesh or eating fish: none of all these things, yea none at all,
maketh a Christian, but only faith and love. All else is falsehood and mere
idolatry. And yet nothing is more despised than this very faith and charity
among those who will be most Christians and a holier church than the Church of
God itself. Once again they admire and boast of their own shows and shams of
will-works, under cover of which they promote their horrible idolatries,
impieties, avarice, uncleanness, hatreds, murders, and the whole kingdom of
hell. Such power hath the vehemence of hypocrisy and superstition in all ages
from the beginning even to the end of the world.
Ye did run well: who did let you that ye did not obey the truth?
These are plain words. Paul
affirmeth that he teacheth them the truth and the selfsame thing that he taught
them before, and that they ran well so long as they obeyed the truth, that is,
they believed and lived rightly: but now they did not so, since they were
misled by the false apostles.
Moreover,
he useth here a new kind of speech in calling the Christian life a course or a
race. For among the Hebrews, to run or to walk signifieth as much as to live or
to be conversant. The teachers do run when they teach purely, and the hearers
or learners do run when they receive the Word with joy, and when the fruits of
the Spirit do follow. Which thing was done as long as Paul was present, as he
witnessed before in the third and fourth chapters. And here he saith: ‘Ye did
run well,’ that is to say, all things went forward well and happily among you,
ye lived very well, ye went on the right way to everlasting life, which the
Word of God promised you, etc.
These
words, ‘Ye did run well,’ contain in them a singular comfort. This temptation
oftentimes exerciseth the godly, that their life seemeth unto them to be rather
a certain slow creeping than a running. But if they abide in sound doctrine,
and walk in the Spirit, let this nothing trouble them, that their doings seem
to go slowly forward, or rather creep. God judgeth far otherwise. For that
which seemeth unto us to be very slow and scarcely to creep, runneth swiftly in
God’s sight. Again, that which is to us nothing else but sorrow, mourning, and
death, is before God, joy, mirth, and true happiness. Therefore Christ saith:
‘Blessed are ye that mourn and weep, for ye shall receive comfort’ (Matthew
5:4), ‘ye shall laugh,’ etc. (Luke
Who did let you that you did not obey the truth?
They are hindered in this course
which fall away from faith and grace to the law and works; as it happened to
the Galatians being misled and seduced by the false apostles, whom covertly he
reprehendeth with these words: ‘Who did let you that you did not obey the
truth?’ In like manner he said before in the third chapter: ‘Who hath bewitched
you that you should not obey the truth?’ And here Paul showeth by the way, that
men are so strongly bewitched with false doctrine that they embrace lies and
heresies in the stead of the truth and spiritual doctrine. And on the other
side, they say and swear that the sound doctrine which before they loved, is
erroneous; and that their error is sound doctrine, maintaining and defending
the same with all their power. Even so the false apostles brought the Galatians
(which ran well at the beginning) into this opinion, to believe that they erred
and went very slowly forward when Paul was their teacher. But afterwards, they
being seduced by the false apostles, and falling clean away from the truth,
were so strongly bewitched with their false persuasion, that they thought
themselves to be in a happy state, and that they ran very well.
The
same happeneth at this day to such as are seduced by the sectaries and
fantastical spirits. Therefore I am wont to say, that falling in doctrine
cometh not of man, but of the devil, and is most perilous, to wit, even from
the high heaven to the bottom of hell. For they that continue in error, are so
far off from acknowledging their sin, that they maintain the same to be high
righteousness. Wherefore it is impossible for them to obtain pardon.
It is not the persuasion of him that calleth you
This is a great consolation and a
singular doctrine, whereby Paul showeth how the false persuasion of such as are
deceived by wicked teachers, may be rooted out of their hearts. The false apostles
were jolly fellows, and in outward appearance far passing Paul both in learning
and godliness. The Galatians, being deceived with this goodly show, supposed
that when they heard them, they heard Christ himself, and therefore they judged
their persuasion to be of Christ. Contrariwise, Paul showeth that this
persuasion and doctrine was not of Christ, who had called them in grace, but of
the devil; and by this means he won many of them from this false persuasion.
Likewise
we at this day revoke many from error that were seduced, when we show that
their opinions are fantastical, wicked, and full of blasphemies.
Again,
this consolation pertaineth to all those that are afflicted, which through
temptation conceive a false opinion of Christ. For the devil is a marvelous
persuader, and knoweth how to amplify the least sin, yea a very trifle, in such
sort, that he which is tempted shall think it to be a most heinous and horrible
crime, and worthy of eternal damnation. Here the troubled conscience must be comforted
and raised up in such sort as Paul raised up the Galatians, to wit, that this
cogitation or persuasion cometh not of Christ, forasmuch as it fighteth against
the word of the Gospel, which painteth out Christ, not as an accuser, a cruel
exactor, etc., but as a meek, humble-hearted and merciful Savior and comforter.
But
if Satan (who is a cunning workman, and will leave no way unassayed) overthrow
this, and lay against thee the word and example of Christ in this wise: True it
is that Christ is meek, gentle and merciful, but to those which are holy and
righteous: contrariwise, to the sinners he threateneth wrath and destruction
(Luke 13): also he pronounceth that the unbelievers are damned already (John
3): moreover, Christ wrought many good works: he suffered also many evils, and
commandeth us to follow his example: but thy life is neither according to
Christ’s word, nor his example: for thou art a sinner, and there is no faith in
thee: yea, thou hast done no good at all, and therefore those sentences which
set forth Christ as a severe judge, do belong to thee, and not those
comfortable sentences which show him to be a loving and a merciful Savior, etc.
Here let him that is tempted comfort himself after this manner:
The
Scripture setteth out Christ unto us two manner of ways: first, as a gift. If I
take hold of him in this sort, I can want nothing. For ‘in Christ are hid all
the treasures of wisdom and knowledge’ (Colossians 2:3). He, with all that is
in him, ‘is made unto me of God, wisdom, righteousness, sanctification, and
redemption’ (1 Corinthians 1:30). Therefore, although I have committed both
many and grievous sins, yet notwithstanding, if I believe in him, they shall
all be swallowed up by his righteousness. Secondly, the Scripture setteth him
forth as an example to be followed. Notwithstanding, I will not suffer this
Christ (I mean, as he is an example) to be set before me, but only in the time
of joy and gladness when I am out of temptation (where I can scarcely follow
the thousandth part of his example), that I may have him as a mirror to behold
and view how much is yet wanting in me, that I become not secure and careless.
But in the time of tribulation I will not hear nor admit Christ, but as a gift,
who dying for my sins, hath bestowed upon me his righteousness, and hath done
and accomplished that for me, which was wanting in my life: ‘For he is the end
and fulfilling of the law unto righteousness to every one that believeth’
(Romans 10:4).
It
is good to know these things, not only to the end that every one of us may have
a sure and a certain remedy in the time of temptation, whereby we may eschew
that venom of desperation, wherewith Satan thinketh to poison us; but also to
the end we may be able to resist the furious sectaries and schismatics of our
time. For the Anabaptists count nothing more glorious in their whole doctrine,
than that they so severely urge the example of Christ and the cross; especially
seeing the sentences are manifest wherein Christ commendeth the cross to his
disciples. We must learn therefore how we may withstand this Satan,
transforming himself into the likeness of an angel. Which we shall do if we
make a difference between Christ set forth unto us sometimes as a gift, and
sometimes as an example. The preaching of him both ways hath his convenient
time, which if it be not observed, the preaching of salvation may be turned
into poison.
Christ
therefore must be set forth unto those which are already cast down and bruised
through the heavy burden and weight of their sins, as a Savior and a gift, and
not as an Example and a law-giver. But to those that are secure and obstinate,
he must be set forth as an example; also the hard sentences of the Scripture,
and the horrible examples of the wrath of God must be laid before them, as of
the drowning of the whole world, of the destruction of Sodom and Gomorrah, and
such other like, that they may repent. Let every Christian therefore when he is
terrified and afflicted, learn to cast away the false persuasion which (by
Satan’s whispering) he hath conceived of Christ, and let him say: O cursed
Satan, why dost thou now dispute with me of doing and working, seeing I am
terrified and afflicted for my sins already? Nay rather, seeing I now labor and
am heavy laden, I will not hearken to thee which art an accuser and a
destroyer, but to Christ the Savior of mankind, which saith, that he came into
the world to save sinners, to comfort such as are in terror, anguish, and
desperation, and to preach deliverance to the captives, etc. This is the true
Christ, and there is none other but he. I can seek examples of holy life in
Abraham, Isaiah, John Baptist, Paul, and other saints: but they cannot forgive
my sins, they cannot deliver me from the power of the devil and from death,
they cannot save me and give me everlasting life. For these things belong to
Christ alone, whom God the Father hath sealed, therefore I will not hear thee,
nor acknowledge thee for my teacher, O Satan, but Christ, of whom the Father
hath said: ‘This is my beloved Son, in whom I am well pleased; hear him.’
Let
us learn in this wise to comfort ourselves through faith in temptation, and in
the persuasion of false doctrine: else the devil will either seduce us by his
ministers, or kill us with his fiery darts.
A little leaven doth leaven the whole lump
Jerome and they which have followed
him, do censure Paul, alleging that he oftentimes wresteth the sayings of holy
Scripture unto another sense.
Wherefore
they say that those things are made to be of force in Paul, which in their own
places are of no force. But they accuse the Apostle unjustly; for right well
and wisely doth he now make general sentences particular, now particular
sentences general: as afore in the third chapter, he taketh this general
sentence: ‘Cursed is everyone that hangeth on a tree,’ and maketh it
particular, applying it most fitly to Christ; and this particular sentence: ‘A
little leaven,’ etc , he taketh generally, applying it unto doctrine (as in
this place, where he entreateth of justification), and unto life and evil
manners (as in 1 Corinthians 5).
This
whole Epistle sufficiently witnesseth how Paul was grieved with the fall of the
Galatians, and how often he beat into their heads (sometimes chiding and
sometimes entreating them) the exceeding great and horrible enormities that
should ensue upon this their fall, unless they repented. This fatherly and
apostolical care and admonition of Paul moved some of them nothing at all: for
many of them acknowledged Paul no more for their teacher, but preferred the
false apostles far above him: of whom they thought themselves to have received
the true doctrine, and not of Paul.
Moreover,
the false apostles no doubt slandered Paul among the Galatians, saying that he
was an obstinate and a contentious fellow, which for a light matter would break
the unity of the churches, and for no other cause but that he alone would be
counted wise and magnified of them. Through this false accusation they made
Paul very odious unto many.
Some
other which had not yet utterly forsaken his doctrine, thought that there was
no danger in dissenting a little from him in the doctrine of justification and
faith. Wherefore, when they heard that Paul made so heinous a matter of that
which seemed unto them to be but light and of small importance, they marveled,
and thus they thought with themselves:
Be
it so that we have swerved something from the doctrine of Paul, and that there
hath been some fault in us; yet that being but a small matter, he ought to wink
thereat, or at least not so vehemently to amplify it, lest by the occasion
thereof of the concord of the churches should be broken.
Whereunto
he answereth with this proverbial sentence: ‘A little leaven leaveneth [or
maketh sour] the whole lump [of dough].’ And this is a caveat or an admonition
which Paul standeth much upon. And we also ought greatly to esteem the same at
this day. For the Sacramentarians, which deny the corporal presence of Christ
in the Supper, object against us in like manner that we are contentious,
obstinate, and intractable in defending our doctrine, seeing that for the
single article concerning the sacrament we do break Christian charity and rend
the concord of the churches. We ought not (say they) to set such great store by
this little point of doctrine, which is obscure and insufficiently expounded by
the Apostles, that for its sake alone we have no respect unto the whole sum of
Christian doctrine or unto the general concord of all the churches: especially
seeing they agree with us concerning the other articles, which are more
necessary and of greater moment. With this very plausible argument they not
only bring us into disrepute among their own people, but they also lead astray
many good men, which judge that we dissent from them of mere obstinacy or some
private affection. But these are the crafty fetches of the devil, whereby he
goeth about utterly to overthrow not only that article, but all Christian
doctrine. To this we answer therefore with Paul, that ‘a little leaven maketh
sour the whole lump.’
In
philosophy, a small fault in the beginning, is a great [and a foul] fault in
the end. So in divinity, one little error overthroweth the whole doctrine.
Wherefore
we must separate life and doctrine far asunder. The doctrine is not ours, but
God’s whose ministers only we are called; therefore we may not change or
diminish one tittle thereof. The life is ours: therefore, as touching that, we
are ready to do, to suffer, to forgive, etc. whatsoever our adversaries shall
require of us, so that faith and doctrine may remain sound and uncorrupt; of
the which we say always with Paul: ‘A little leaven leaveneth,’ etc. In this
matter we cannot yield even an hair’s breadth. For the doctrine is like a
mathematical point, which cannot be divided; that is, it can suffer neither
addition nor subtraction. Contrariwise, the life, which is like a physical
point, can always be divided, always yield somewhat.
A
small mote in the eye hurteth the eye. Hence the Germans say of remedies for
the eyes: ‘Nothing is good for the eyes.’ And our Savior Christ saith; ‘The
light of the body is the eye; therefore when thine eye is single, then is thy
whole body light; but if thine eye be evil, then thy body is dark;’ again ‘If
thy body shall have no part dark, then shall all be light’ (Luke
But
we protest that we desire nothing more than to be at unity with all men: so
that they cleave unto the doctrine of faith entire and uncorrupt. If we cannot
obtain this, in vain do they require charity of us.
Accursed
be that charity which is preserved through the loss of the doctrine of faith,
to the which all things ought to give place, be it charity, an Apostle, or an
angel from heaven, etc. Therefore, when they make this matter of so little
account, they do sufficiently witness what store they set by the Word of God.
Which if they did believe to be the Word of God, they would not so trifle with
it, but would hold it in high honor, and without any disputing or doubting
would put their faith in it, knowing that one word of God is all and all are
one. Likewise they would know that one article [of doctrine] is all and all are
one, so that if one is set aside, then by little and little all are lost: for
they are joined the one to the other, and are bound up together as it were by
one common bond. Let us suffer them therefore to extol charity and concord as
much as they list: but on the other side, let us magnify the majesty of the
Word and faith.
Charity
may be neglected in time and place without any danger: but so cannot the Word
and faith be. Charity suffereth all things, giveth place to all men.
Contrariwise, faith suffereth nothing, giveth place to no man.
Charity
in giving place, in believing, in giving and forgiving, is oftentimes deceived,
and yet notwithstanding being so deceived, it suffereth no loss which is to be
called true loss indeed, that is to say, it loseth not Christ: therefore it is
not offended, but continueth still constant in well doing, yea even towards the
unthankful and unworthy. Contrariwise, in the matter of faith and salvation,
when men teach lies and errors under the color of the truth, and seduce many,
here hath charity no place: for here we lose not any benefit bestowed upon the
unthankful, but we lose the Word, faith, Christ, and everlasting life.
Wherefore if thou deniest God in one article, thou hast denied him in all; for
God is not divided into many articles, but is all in each several one, and one
in them all together. Therefore let us always answer the Sacramentarians, which
accuse us of neglecting charity, with this proverb of Paul: ‘A little leaven,’
etc.; also: Play not with a name, faith, or the eye. These things have I spoken
at length to confirm our people and to teach others, who perchance are offended
by our constancy, not thinking that we have sure and weighty reasons for it.
Let it not move us therefore that they urge so much the keeping of charity and
concord; for whoso loveth not God and his Word, it is no matter what or how
much he loveth.
Paul
therefore by this sentence admonisheth as well teachers as hearers, to take
heed that they esteem not the doctrine of faith as a light matter, wherewith
they may dally at their pleasure. It is a bright sunbeam coming down from
heaven, which lighteneth, directeth, and guideth us. Now, like as the world
with all his wisdom and power is not able to stop or turn away the beams of the
sun coming down from heaven unto the earth: even so can there be nothing added
to the doctrine of faith, or taken from it; for that is an utter defacing and
overthrowing of the whole.
I have trust in you through the lord
As if he would say: I have taught,
admonished, and reproved you enough, so that ye would hearken unto me.
Notwithstanding I hope well of you in the Lord. Here riseth a question, whether
Paul doth well when he saith he hath a good hope or trust in the Galatians,
seeing the holy Scripture forbiddeth any trust to be put in men. Both faith and
charity have their trust and belief, but after divers sorts by reason of the
diversity of their objects.
Faith
trusteth in God, and therefore it cannot be deceived: charity believeth man, and
therefore it is often deceived. Now, this faith that springeth of charity is so
necessary to this present life, that without it life cannot continue in the
world. For if one man should not believe and trust another, what life should we
live upon earth? The true Christians do sooner believe and give credit through
charity, than the children of this world do. For faith towards men is a fruit
of the Spirit, or of Christian faith in the godly.
Hereupon
Paul had a trust in the Galatians, yea, though they were fallen from his
doctrine: but yet in the Lord. As if he should say: I have a trust in you so
far forth as the Lord is in you, and ye in him; that is to say, so far forth as
ye abide in the truth. From which if you fall away, seduced by the ministers of
Satan, I will not trust unto you any more. Thus it is lawful for the godly to
trust and believe men.
That ye will be none otherwise minded
To wit, concerning doctrine and
faith, than I have taught you, and ye have learned of me: that is to say, I
have a good hope of you, that ye will not receive any other doctrine which
shall be contrary to mine.
But he that troubleth you shall bear his condemnation, whosoever he be
By this sentence Paul, as it were a
judge sitting upon the judgment-seat, condemneth the false apostles, calling
them by a very odious name, troublers of the Galatians: whom they esteemed to
be very godly men, and far better teachers than Paul. And withal he goeth about
to terrify the Galatians with this horrible sentence, whereby he so boldly
condemneth the false apostles, to the end that they should fly their false
doctrine as a most dangerous plague. As if he should say: What mean ye to give
ear to those pestilent fellows, which teach you not, but only trouble you? The
doctrine that they deliver unto you is nothing else but a troubling of
consciences.
Wherefore,
how great soever they be, they shall bear their condemnation.
Now,
a man may understand by these words: ‘Whosoever he be,’ that the false apostles
in outward appearance were very good and holy men. And peradventure there was
amongst them some notable disciple of the Apostles, of great name and
authority. For it is not without cause that he useth such vehement and pithy
words. He speaketh after the same manner also in the first chapter, saying: ‘If
we or an angel from heaven preach unto you otherwise than we have preached unto
you, let him be accursed.’ And it is not to be doubted, but that many were
offended with this vehemency of the Apostle, thinking thus with themselves:
Wherefore doth Paul break charity? Why is he so obstinate in so small a matter?
Why doth he so rashly pronounce sentence of eternal damnation against those
that are ministers of Christ as well as he? He passeth nothing of all this; but
proceedeth on still, and boldly curseth and condemneth all those that pervert
the doctrine of faith, be they never so highly esteemed, seem they never so
holy and learned. In like manner we at this day do hold for excommunicate and
condemned, all such as say that the article of the Sacrament of the body and
blood of Christ is uncertain, or do violence to the words of Christ at the
Supper.
We
do most straitly insist, that all the articles of Christian doctrine, as well
small as great (although none is small unto us), must be held pure and certain.
And this is most necessary: for the doctrine is our one true light, which
lighteneth and guideth us and showeth us the way to heaven; and it is such that
if it be overthrown in one part, it must needs be overthrown altogether. When
this is done, charity can nothing help us. We can be saved without charity and
concord towards the Sacramentarians, but not without pure doctrine and faith.
Otherwise, gladly will we keep charity and concord towards them which with us
have a godly opinion of all the articles of Christian doctrine; yea moreover,
as much as in us lieth, we will have peace with our enemies and pray for them;
which through ignorance do blaspheme our doctrine and persecute us: but not so
with them that knowingly and against conscience do hurt any article of
Christian doctrine.
And
Paul here teacheth us by his own example to be thus obstinate, when he
declareth that the false apostles and their disciples should assuredly bear
their condemnation for a matter which appeared to them (since both were
persuaded that the doctrine which they taught and believed was true and godly)
to be not only very small, but also very unequal.
Wherefore
(as I give often warning) we must diligently discern between doctrine and life.
Doctrine is heaven, life is earth. In life is sin, error, uncleanness and
misery, mingled with vinegar, as the proverb saith. There let charity wink,
forbear, be beguiled, believe, hope, and suffer all things: there let
forgiveness of sins prevail as much as may be, so that sin and error be not
defended and maintained. But in doctrine like as there is no error, so it hath
no need of pardon. Wherefore there is no comparison between doctrine and life.
One little point of doctrine is of more value than heaven and earth: and therefore
we cannot abide to have the least jot thereof to be corrupted. But we can very
well wink at the offenses and errors of life. For we also do daily err in life
and conversation, yea all the saints err: and this do they earnestly confess in
the Lord’s Prayer, and in the articles of our faith. But our doctrine, by the
grace of God, is pure: we have all the articles of our faith grounded upon the
holy Scripture. Those the devil would gladly corrupt and overthrow. Therefore
he assaileth us so craftily with this goodly argument, that we ought not to
break charity and the unity of the churches.
And brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the slander of the cross abolished
Paul laboring by all means possible
to call the Galatians back again, reasoneth now by his own example. I have
procured to myself (saith he) the hatred and persecution of the priests, the
elders of the people and my whole nation, because I take away righteousness
from circumcision: which if I would attribute unto it, the Jews would not only
cease to persecute me, but also would love and highly commend me. But now,
because I preach the gospel of Christ and the righteousness of faith,
abolishing the law and circumcision, therefore I suffer persecution. Contrariwise
the false apostles, to avoid the cross and this deadly hatred of the Jewish
nation, do preach circumcision; and by this means they obtain and retain the
favor of the Jews; as he saith in the sixth chapter following: ‘They compel you
to be circumcised,’ etc. Moreover, they would gladly bring to pass, that there
should be no dissension, but peace and concord between the Gentiles and the
Jews. But that is impossible to be done without the loss of the doctrine of
faith, which is the doctrine of the cross and full of offenses. Wherefore when
he saith: ‘If I yet preach circumcision, why do I yet suffer persecution? Then
is the slander of the cross abolished,’ he meaneth that it were a great
absurdity and inconveniency, if the offense of the cross should cease. After
the same manner he speaketh in 1 Corinthians 1: ‘Christ sent me to preach the
gospel, not with wisdom of words, lest the cross of Christ should be made of
none effect.’ As if he said: I would not that the offense and cross of Christ
should be abolished.
Here
may some man say: the Christians then are mad men, to cast themselves into
danger of their own accord; for what do they else by preaching and confessing
the truth, but procure unto themselves the hatred and enmity of the whole world
and raise offenses? This, saith Paul, doth nothing at all offend or trouble me,
but maketh me more bold, and causeth me to hope well of the happy success and
increase of the Church, which flourisheth and groweth under the cross: for it
behoveth that Christ the head and spouse of the Church, should reign in the
midst of all his enemies (Psalm 110:2). On the contrary part, when the cross is
abolished, and the rage of tyrants and heretics ceaseth on the one side, and
all things are in peace, the devil keeping the entry of the house, this is a
sure token that the pure doctrine of God’s word is taken away.
Bernard
considering this thing, saith that the Church is then in best state, when Satan
assaileth it on every side, as well by subtle sleights as by violence; and contrariwise,
that it is then in worst case when it is most at ease; and he allegeth very
well and to the purpose that sentence of Hezekiah in his song: ‘Behold in peace
I had bitter grief’ (Isaiah 38:17), applying it to the Church living in ease
and quietness. Wherefore Paul taketh it for a most certain sign that it is not
the Gospel, if it be preached in peace. Contrariwise, the world taketh it for a
most certain sign that the Gospel is heretical and seditious doctrine, because
it seeth great uproars, tumults, offenses and sects, and such-like, to follow
the preaching thereof.
Thus
God [sometimes] showeth himself in the similitude of the devil, and the devil
likewise showeth himself in the likeness of God: and God will be known under
the similitude of the devil, and will have the devil known under the likeness
of God.
The
cross immediately followeth the doctrine of the Word, according to that saying:
‘I believed, and therefore have I spoken; and I was sore troubled’ (Psalm
116.). Now the cross of Christians is persecution with reproach and ignominy,
and without any compassion, and therefore it is very offensive. First they
suffer as the vilest criminals in the world; and so did the prophet Isaiah
foreshow even of Christ himself: ‘He was reputed amongst the wicked’ (Isaiah
53.). Moreover, murderers and thieves have their punishments qualified, and men
have compassion on them. Here is no offense or slander joined with the
punishment. Contrariwise, like as the world judgeth the Christians to be the
most pestilent and pernicious people, so doth it think that no torments are
sufficient to punish them for their heinous offenses. Neither is it moved with
any compassion towards them, but putteth them to the most opprobrious and
shameful kinds of death that can be. And it thinketh that it gaineth thereby a
double commodity. For first, it imagineth that it doth high service unto God in
killing of them; secondly, that the common peace and tranquility is restored
and established by taking away such noisome plagues. Therefore the death and
cross of the faithful is full of offenses. But let not this reproachful dealing
(saith Paul) and the continuance of Christ’s cross and offense thereof move
you, but rather let it confirm you. For as long as the cross endureth, it shall
go well with the Christian cause. In like manner Christ also comforteth his
disciples in the fifth of Matthew: ‘Blessed are ye (saith he) when men revile
you and persecute you, and shall falsely say all manner of evil against you for
my name’s sake. Rejoice and be glad, for great is your reward in heaven; for so
persecuted they the prophets which were before you.’ The Church cannot suffer
this rejoicing to be wrested from her. Wherefore I would not wish to be at
concord with the Pope, the bishops, the princes, and the sectaries [unless they
would consent unto our doctrine]: for such concord were a certain token that we
had lost the true doctrine. To be short, as long as the Church teacheth the
Gospel purely, it must suffer persecution. For the Gospel setteth forth the
mercy and glory of God: it discloseth the malice and sleights of the devil,
painteth him out in his right colors, and plucketh from him the [counterfeit]
visor of God’s majesty, whereby he deceiveth the whole world; that is to say,
it showeth that all worshippings, religious orders invented by men, and
traditions concerning single life, meats and such other things, whereby men
think to deserve forgiveness of sins and everlasting life, are wicked things
and doctrines of devils. There is nothing then that more stirreth up the devil,
than the preaching of the Gospel. For that plucketh from him the [dissembled]
visor of God, and bewrayeth him to be as he is indeed, that is to say, the
devil, and not God. Wherefore it cannot be but that as long as the Gospel
flourisheth, the cross and the offense thereof must needs follow it, or else
truly the devil is not rightly touched, but slenderly tickled. But if he be
rightly hit indeed, he resteth not, and beginneth horribly to rage and to raise
up troubles everywhere.
If
Christians then will hold the Word of life, let them not be afraid or offended
when they see that the devil is broken loose and rageth everywhere, that all
the world is in an uproar, that tyrants exercise their cruelty, and heresies
spring up; but let them assure themselves that these are signs, not of terror,
but of joy, as Christ himself expoundeth them, saying: ‘Rejoice and be glad,’
etc. God forbid therefore that the offense of the cross should be taken away.
Which thing should come to pass, if we should preach that which the prince of
this world and his members would gladly hear, that is to say, the righteousness
of works.
Then
should we have a gentle devil, a favorable world, a gracious Pope, and merciful
princes. But because we set forth the benefits and glory of Christ, they
persecute and spoil us both of our goods and lives.
Would to God they were cut off that do disquiet you
Is this the part of an Apostle, not
only to denounce the false apostles to be troublers of the Church, to condemn
them, and to deliver them to Satan, but also to wish that they might be utterly
rooted out and perish? And what is this else but plain cursing? Paul (as I
suppose) alludeth here to circumcision, as if he would say: They compel you to
cut off the foreskin of your flesh; but I would that they themselves might be
utterly cut off by the root.
Here
riseth a question, whether it be lawful for Christians to curse? Why not?
Howbeit not always, nor for every cause. But when the matter is come to this
point, that God’s word must be evil spoken of, and his doctrine blasphemed, and
so consequently God himself, then must we turn this sentence and say: Blessed
be God and his Word, and whatsoever is without God and his Word, accursed be
it; yea, though it be an Apostle or an angel from heaven. So he said before in
the first chapter: ‘Although we or an angel from heaven preach otherwise unto
you, than that which we have preached, let him be accursed.’
Hereby
it may appear how great a matter Paul made of a little leaven, which for the
same durst curse the false apostles, who in outward appearance were men of
great authority and holiness. Let not us therefore make little account of the
leaven of doctrine: for although it be never so little, yet if it be neglected,
it will be the cause that by little and little the truth and salvation shall be
lost, and God himself be denied. For when the Word is corrupted, and God denied
and blasphemed (which must needs follow if the Word be corrupted), there
remaineth no hope of salvation.
But
for our parts, if we be cursed, railed upon and slain, there is yet One that
can raise us up again, and deliver us from the curse, death, and hell.
Wherefore
let us learn to advance and extol the majesty and authority of God’s word. For
it is no small trifle (as brain sick heads surmise at this day); but every
tittle thereof is greater than heaven and earth. Wherefore, in this respect we
have no regard of Christian charity or concord, but we sit as it were on the
judgment-seat, that is to say, we curse and condemn all men which in the least
point do deface or corrupt the majesty of God’s word: for ‘a little leaven
maketh sour the whole lump.’ But if they leave us God’s word entire and sound,
we are not only ready to keep charity and peace with them; but also we offer
ourselves to be their servants, and to do for them whatsoever we are able: if
not, let them perish and be cast down into hell; and not only they, but even
the whole world also, so that God [and his pure Word] do remain. For, as long as
he remaineth, life, salvation, and the faithful shall also remain.
Paul
therefore doth well in cursing those troublers of the Galatians, and in
pronouncing sentence against them, to wit, that they are accursed with all that
they teach and do, and in wishing that they might be cut off, especially that
they might be rooted out of the Church of God, that is, that God should not
govern nor prosper their doctrine nor their doings. And this cursing proceedeth
from the Holy Ghost. As Peter also in the eighth of the Acts curseth Simon the
sorcerer: ‘Thy money and thou perish together.’
And
the holy Scripture oftentimes useth cursing against such troublers of men’s
consciences, and chiefly in the Psalms, as: ‘Let death come upon them; let them
go quick into the pit of corruption’ (Psalm 5:15); also: ‘Let sinners be turned
down into hell, and all they that forget God’ (Psalm 9:17).
Hitherto
Paul hath fortified the place of justification with strong and mighty arguments.
Moreover, to the end he might omit nothing, here and there he hath intermingled
chidings, praisings, exhortations, threatenings, and such like. In the end he
addeth also his own example, namely, that he suffereth persecution for this
doctrine, thereby admonishing all the faithful, not to be offended nor dismayed
when they shall see such uproars, sects and offenses raised up in the time of
the Gospel, but rather to rejoice and be glad. For the more the world rageth
against the Gospel, the more the Gospel prospereth and goeth happily forwards.
This
consolation ought at this day to encourage us: for it is certain that the world
hateth and persecuteth us for none other cause, but for that we profess the
truth of the Gospel. It doth not accuse us for theft, murder, whoredom, and
such-like; but it detesteth and abhorreth us only because we teach Christ
faithfully and purely, and give not over the defense of the truth. Therefore we
may be out of all doubt, that this our doctrine is holy and of God, because the
world hateth it so bitterly; for otherwise there is no doctrine so wicked, so
foolish, and pernicious, which the world doth not gladly admit, embrace, and
defend: and moreover it reverently entertaineth, cherisheth and flattereth the
professors thereof, and doth all that may be done for them. Only the true
doctrine of godliness, life and salvation, and the ministers thereof, it
utterly abhorreth, and worketh all the spite that may be devised against them.
It is an evident token therefore, that the world is so cruelly bent against us
for no other thing, but because it hateth the Word. Wherefore, when our
adversaries charge us, that there riseth nothing of this doctrine but wars,
seditions, offenses, sects, and other such infinite enormities, let us answer:
Blessed be the day wherein we may see these things. But the whole world is in
an uproar. And well done: for if the world were not so troubled; if the devil
did not rage and stir up such broils, we should not have the pure doctrine [of
the Gospel], which cannot be preached but these broils and turmoils must needs
follow. Therefore that which ye count to be a great evil, we take to be a
special happiness.
THE DOCTRINE OF GOOD WORKS
Now follow exhortations and precepts
of life and good works. For it is the custom of the Apostles, after they have
taught faith and instructed men’s consciences, to add precepts of good works,
whereby they exhort the faithful to exercise the duties of charity one towards
another. And reason itself, after a sort, teacheth and understandeth this part
of doctrine: but as touching the doctrine of faith, it knoweth nothing at all.
To the end therefore that it might appear that Christian doctrine doth not
destroy good works, or fight against civil ordinances, the Apostle also exhorteth
us to exercise ourselves in good works and in an honest outward conversation,
and to keep charity and concord one with another. The world cannot therefore
justly accuse the Christians that they destroy good works, that they are
troublers of the public peace, civil honesty, etc. For they teach good works
and all other virtues better than all the philosophers and magistrates of the
world, because they adjoin faith in their doings.
For, brethren, ye have been called unto liberty; only use not your liberty as an occasion unto the flesh, but by love serve one another
As if he would say: Ye have now
obtained liberty through Christ, that is to say, ye be far above all laws as
touching conscience and before God: ye be blessed and saved, Christ is your
life. Therefore although the law, sin and death trouble and terrify you, yet
can they not hurt you nor drive you to despair. And this is your excellent and
inestimable liberty. Now standeth it you in hand to take good heed, that ye use
not that liberty as an occasion to the flesh.
This
evil is common and the most pernicious of all others that Satan stirreth up in
the doctrine of faith, namely, that in very many he turneth this liberty,
wherewith Christ hath made us free, into the liberty of the flesh. Of this, Jude
also complaineth in his Epistle: ‘There are crept in certain wicked men (saith
he) which turn the grace of our God into wantonness’ (Jude 4).
For
the flesh is utterly ignorant of the doctrine of grace, that is to say, it
knoweth not that we are made righteous, not by works, but by faith only, and
that the law hath no authority over us. Therefore, when it heareth the doctrine
of faith, it abuseth and turneth it into wantonness, and by and by thus it
gathereth: If we be without law, let us then live as we list, let us do no
good, let us give nothing to the needy, and let us not suffer any evil, for
there is no law to constrain us or bind us so to do.
Wherefore
there is danger on either side; albeit the one is more tolerable than the
other. If grace or faith be not preached, no man can be saved; for it is faith
alone that justifieth and saveth. One the other side, if faith be preached (as
of necessity it must be) the more part of men understand the doctrine of faith
carnally, and draw the liberty of the spirit into the liberty of the flesh.
This may we see in all kinds of life, as well of the high as the low. All boast
themselves to be professors of the Gospel, and all brag of Christian liberty,
and yet serving their own lusts they give themselves to covetousness,
pleasures, pride, envy, and such other vices. No man doth his duty faithfully,
no man charitably serveth the necessity of his brother.
The
grief hereof maketh me sometimes so impatient, that many times I wish such
swine which tread precious pearls under their feet, were yet still remaining
under the tyranny of the Pope; for it is impossible that this people of
Gomorrah should be governed by the Gospel of peace.
Moreover,
even we which teach the Word, do not do our duty with so great zeal and diligence
in the light of the Gospel, as we did before in the darkness of ignorance. For
the more certain we be of the freedom purchased unto us by Christ, so much the
more cold and negligent we be in handling the Word, in prayer, in well-doing,
and in suffering adversities.
And
if Satan did not vex us inwardly with spiritual temptations, and outwardly with
the persecutions of our adversaries, and moreover with the contempt and
ingratitude of our own fellows, we should become utterly careless, negligent, and
untoward to all good works: and so in time we should lose the knowledge and
faith of Christ, forsake the ministry of the Word, and seek an easier kind of
life for the flesh. Which thing many of our men begin to do, for that they
travailing in the ministry of the Word, cannot only not live of their labor,
but also are most miserably entreated even of those whom they delivered from
the servile bondage of the Pope by the preaching of the Gospel. These men
forsaking poor and offensive Christ, entangle themselves with the affairs of
this present life, serving their own bellies and not Christ: but with what
fruit, that shall they find by experience in time to come.
Forasmuch
then as we know that the devil layeth wait most of all for us that have the
Word (for the rest he holdeth in captivity and slavery at his pleasure), and
laboreth with might and main to take from us the liberty of the Spirit, or at
leastwise to turn the same into the liberty of the flesh; we teach and exhort
our brethren with singular care and diligence by the example of Paul, that they
think not this liberty of the Spirit, purchased by the death of Christ, to be
given unto them, that they should make it an occasion of carnal liberty, or (as
Peter saith, 1 Peter 2:16) should use the same as a cloke for their wickedness;
but that they should serve one another through love.
To
the end therefore that Christians should not abuse this liberty, as I have
said, the Apostle layeth a [yoke and] bondage upon their flesh by the law of
mutual love. Wherefore let the godly remember, that in conscience before God,
they be free from the curse of the law, from sin and from death, for Christ’s
sake: but as touching the body they are servants, and must serve one another
through charity, according to this commandment of Paul. Let every man therefore
endeavor to do his duty diligently in his calling, and to help his neighbor to
the uttermost of his power. This is it which Paul here requireth of us: ‘Serve
ye one another through love.’
Which
works do not set the Christians at liberty, but shut them under bondage, as
touching the flesh.
Moreover
this doctrine concerning mutual love, which we must maintain and exercise one
towards another, cannot be beaten into the heads of carnal men, nor sink into
their hearts. The Christians do gladly receive and obey this doctrine. Others,
as soon as liberty is preached, by and by do thus infer: If I be free, then may
I do what I list; this thing is mine own, why then should I not sell it for as
much as I may get? Moreover, seeing we obtain not salvation by our good works,
why should we give anything to the poor? etc. Thus do they most carelessly
shake off the yoke and bondage of the flesh, and turn the liberty of the spirit
into wantonness and fleshly liberty. But we will tell such careless contemners
(although they believe us not, but laugh us to scorn) that if they use their
bodies and their goods after their own lust (as indeed they do, for they
neither help the poor, nor lend to the needy, but beguile their brethren in bargaining,
snatching and scraping unto themselves by hook or by crook whatsoever they can
get), we tell them (I say) that they be not free, brag they never so much of
their liberty, but have lost Christ and Christian liberty, are become
bondslaves of the devil, and are seven times worse under the name of Christian
liberty, than they were before under the tyranny of the Pope. For the devil
which was driven out of them, hath taken unto him seven other fiends worse than
himself, and is returned into them again: therefore the end of these men is
worse than the beginning (Matthew
As
touching us, we have a commandment of God to preach the Gospel, which offereth
to all men liberty from the law, sin, death and God’s wrath, freely for
Christ’s sake, if they believe. It is not in our power to conceal or revoke
this liberty now published by the Gospel: for Christ hath given it unto us
freely, and purchased it by his death. Neither can we constrain those swine
which run headlong into all licentiousness and dissoluteness of the flesh, to
help other men with their bodies or goods. Therefore we do what we can, that is
to say, we diligently admonish them that they ought so to do. If we nothing
prevail by these admonitions, we commit the matter to God, and he will
recompense these scorners with just punishment in his good time. In the
meanwhile this is our comfort, that as touching the godly our labor is not
lost, of whom many no doubt by our ministry are delivered out of the bondage of
the devil, and translated into the liberty of the Spirit.
These
(which notwithstanding are but few) which acknowledge the glory of this liberty
of the Spirit, and on the other side are ready through charity to serve other
men, and know themselves to be debtors to their brethren touching the flesh, do
more rejoice us than the innumerable multitude of those that abuse this liberty
are able to discourage us.
Paul
useth here very apt and plain words, when he saith: ‘Brethren, ye are called
into liberty.’ And because no man should dream that he speaketh of the liberty
of the flesh, he expoundeth himself what manner of liberty he meaneth, saying;
‘only use not your liberty as an occasion to the flesh, but serve ye one
another through love.’ Wherefore let every Christian know, that as touching the
conscience, Christ hath made him lord over the law, sin, and death, so that
they have no power over him. Contrariwise, let him also know that this outward
bondage is laid upon his body, that he should serve his neighbor through love.
They that understand Christian liberty otherwise, enjoy the commodities of the
Gospel to their own destruction, and are worse idolaters under the name of
Christ, than they were before under the Pope. Now Paul goeth about to declare
out of the Ten Commandments, what it is to serve one another through love.
For the whole law is fulfilled in one word, which is this: thou shalt love thy neighbor as thyself
Paul, after that he hath once laid
the foundation of Christian doctrine, is wont to build gold, silver, and
precious stones upon it. Now there is no other foundation, as he himself saith
to the Corinthians, than Jesus Christ, or the righteousness of Christ (1
Corinthians 3:11). Upon this foundation he buildeth now good works, yea good
works indeed: all which he comprehendeth in one precept: ‘Thou shalt love thy
neighbor as thyself.’ As if he should say, when I say that ye must serve one
another through love, I mean the same thing that the law saith in another
place: ‘Thou shalt love thy neighbor as thyself’ (Leviticus 19:18). And this is
truly to interpret the Scripture and God’s commandments. The opinion of the
schoolmen concerning this word ‘love’ is utterly cold and vain; for they say
that to love is nothing but to wish someone well, or that love is a quality
inhering in the mind, whereby a man eliciteth that motion of the heart, or that
act, which is called benevolence. That is altogether naked, barren and
mathematical charity, which is not (so to speak) incarnate, neither proceedeth
to work. But Paul saith that charity ought to be a servant, and except it be in
the office of a servant, it is not charity.
Now,
in giving precepts of love, he covertly toucheth by the way the false teachers:
against whom he setteth himself mightily, that he may defend and establish his
doctrine of good works against them. As if he said: O ye Galatians, I have
hitherto taught you the true and spiritual life, and now also I will teach you
what be good works indeed. And this will I do to the end ye may know that the
vain and foolish works of ceremonies which the false apostles do only urge, are
far inferior to the works of charity. For such is the foolishness and madness
of all wicked teachers and fantastical spirits, that not only they leave the
true foundation and pure doctrine; but also continuing always in their
superstitions, they never attain to truly good works. Therefore (as Paul saith)
they build nothing but wood, hay and stubble upon the foundation (1 Corinthians
3:12). So the false apostles, which were the most earnest defenders of works,
did not teach or require the works of charity, as that Christians should love
one another, they they should be ready to help their neighbors in all
necessities, not only with their goods, but also with their body, that is to
say, with tongue, hand, heart, and with their whole strength: but only they
required that circumcision should be kept, that days, months, years, and times
should be observed; and other good works they could teach none. For after they
had destroyed the foundation, which is Christ, and darkened the doctrine of
faith, it was impossible that there should remain any true use, exercise, or
opinion of good works. Take away the tree, and the fruit must needs perish. In
like manner the Sectaries at this day, being bewitched in the doctrine of good
works, must needs teach fantastical and superstitious kinds of works.
They
have taken away Christ, cut down the tree, overturned the foundation; and
therefore they build upon sand (Matthew 7:26) and can set up nothing but wood,
hay, stubble. They make a goodly show of love, humility, etc., but verily they
love, as John saith (1 John 3:18), ‘not in deed and truth, but only in word and
with the tongue,’ etc. They also make a show of great holiness, whereby they so
deceive men that they judge their works to be very splendid and well-pleasing
to God. But if thou behold these works in the light of the Word, thou wilt find
them to be mere trifles and things of naught, pertaining only unto places,
times, apparel, respect of persons, etc. Wherefore it is no less needful for
godly teachers to urge the doctrine of good works, than the doctrine of faith.
For
Satan hateth them both and bitterly assaileth them. Notwithstanding faith must
first be planted; for without faith it is impossible to understand what a good
work is, or what pleaseth God.
And
hereby we may see how Satan hateth the true doctrine of good works.
For
albeit that all men have a certain natural knowledge implanted in their minds
(Romans 2:14), whereby they naturally perceive that they ought to do unto
others as they would have others to do unto them (and this and other such
opinions, which we call the natural law, are the foundation of human right and
of all good works); yet notwithstanding man’s reason is so corrupt and blind
through the malice of the devil, that it understandeth not this knowledge
wherewith it is born; or else, being admonished by the Word of God, it
understandeth it, and yet (such is the power of Satan) knowingly neglecteth and
contemneth it. Moreover, there cometh to pass also this evil, that the devil
afflicteth all justiciaries and heretics with such madness, that neglecting the
true doctrine of good works they teach only certain childish ceremonies or
monstrous works invented by themselves. These things reason, when it is
ignorant of faith, magnifieth and wondrously delighteth in them.
So
in the Papacy men did perform with great pleasure, diligence and zeal, and at
great cost, those foolish and worthless works which God neither commandeth nor
requireth. The same zeal for things of no worth we perceive at this day in the
sectaries and their disciples, and specially in the Anabaptists. But in our
churches, where the true doctrine of good works is most diligently taught, it
is a wonder to relate what indolence and listlessness do reign. The more we
exhort and stir up men to work well, to exercise charity one toward another, to
cast away care for their bellies, etc., the more sluggish and unready they
become to all exercises of godliness. Therefore, Satan bitterly hateth not only
the doctrine of faith, but also of good works, so that on the one hand he
preventeth our people from learning it, or if they know it, from practicing it
indeed, while on the other hand the hypocrites and heretics utterly neglect it,
and in the stead thereof they teach foolish ceremonies or certain ridiculous
and fantastical works, whereby carnal men are bewitched. For the world is not
ruled by the Gospel and faith, but by the law and circumcision.
The
Apostle therefore earnestly exhorteth the Christians to exercise themselves in
good works, after that they have heard and received the pure doctrine of faith.
For the remnants of sin do yet still remain even in those that be justified:
which, as they are contrary to faith and hinder it, so do they hinder us from
doing good works. Moreover, man’s reason and the flesh, which in the saints
themselves resisteth the Spirit, and in the wicked doth mightily reign, is
naturally delighted with pharisaical superstition: that is to say, it taketh
more pleasure in measuring God by her own imaginations than by his Word, and
doth the works that she herself hath chosen, with far greater zeal than those
which God hath commanded.
Wherefore
it is necessary that the godly preachers should as diligently teach and urge
love unfeigned, or the true [doctrine of] good works as the true [doctrine of]
faith. Let no man think therefore that he thoroughly knoweth this commandment:
‘Thou shalt love thy neighbor as thyself.’
Indeed
it is very short and easy as touching the words: but show me the teachers and
hearers, that in teaching, learning, and living, do exercise and accomplish it
rightly. Therefore these words: ‘Serve ye one another through love,’ and these
also: ‘Thou shalt love thy neighbor as thyself,’ are full of spirit, and none
of the faithful do sufficiently consider, urge and exercise the same. And
(which is wonderful) the faithful have this temptation, that if they omit never
so light a matter which they ought to do, by and by their conscience is
wounded; but they are not so troubled if they neglect [the duties of] charity
(as daily they do) or bear not a sincere and brotherly love and affection
towards their neighbor. For they do not so much regard the commandment of
charity, as their own superstitions, from the which they be not altogether free
during this life.
Paul
therefore reprehendeth the Galatians in these words: ‘For the whole law is
fulfilled in one word,’ etc. As if he said: Ye are drowned in your superstitions
and ceremonies concerning places and times, which profit neither yourselves,
nor others: and in the meanwhile ye neglect charity which ye ought only to have
kept. What madness is this? So saith Jerome:
We
wear and consume our bodies with watching, fasting, labor, etc., but we neglect
charity, which is the only lady and mistress of works. And this may be well
seen in the monks, who straitly observe the traditions concerning their
ceremonies, fasting, [watching,] apparel, and suchlike. In this case if they
omit anything, be it never so little, they sin deadly.
But
when they do not only neglect charity, but also hate one another to the death,
they sin not, nor offend God at all.
Therefore
by this commandment Paul not only teacheth good works, but also condemneth
fantastical and superstitious works. He not only buildeth gold, silver, and
precious stones upon the foundation, but also throweth down the wood, and
burneth up the hay and stubble. God indeed did well in giving many ceremonies
to the Jews; for he would thereby signify that man’s mind is naturally
superstitious, caring nothing for charity, but being taken up with ceremonies
and delighting in carnal righteousness.
Notwithstanding
in the meantime God witnessed also by examples in the Old Testament how much he
did always esteem of charity: whereunto he would have the very law itself, and
the ceremonies thereof to give place. At such time as David and they that were
with him were hungry, and had not what to eat, they did eat the holy show-bread,
which by the law the laypeople might not eat, but only the priests (1 Samuel
21:6). Christ’s disciples brake the sabbath (as said the Jews) in healing the
sick on the sabbath day (Matthew 12:1 ff., 10 ff.). All these things show that
charity or love ought to be preferred before all laws and ceremonies, and that
God requireth nothing so much at our hands as love towards our neighbor. The
same thing Christ also witnesseth, when he saith: ‘And the second is like unto
this’ (Matthew 22:39).
For all the law is fulfilled in one word
As if he said: Why do ye burden
yourselves with the law? Why do ye so toil and turmoil yourselves about the
ceremonies of the law, about meats, days, places, and such other things: as how
ye ought to eat, drink, keep your feasts, sacrifice, etc.? Leave off these
follies, and hearken what I say:
All
the law is fully comprehended in this one saying: ‘Thou shalt love thy neighbor
as thyself.’ God delighteth not in the observation of the ceremonies of the
law, neither hath he any need of them. The only thing that he requireth at your
hands is this, that ye believe in Christ whom he hath sent: in whom ye are made
perfect, and have all things. But if unto faith, which is the most acceptable
service of God, ye will also add laws, then assure yourselves that all laws are
comprehended in this short commandment: ‘Thou shalt love thy neighbor as
thyself.’ Endeavor yourselves to keep this commandment, which being kept, ye
have fulfilled all laws.
Paul
is a very good expounder of God’s commandments: for he draweth all Moses into a
brief sum, showing that nothing else is contained in all his laws (which are in
a manner infinite) but this short sentence: ‘Thou shalt love thy neighbor as
thyself.’ [Natural] reason is offended with this baseness and shortness of
words; for it is soon said: ‘Believe in Christ,’ and again: ‘Love thy neighbor
as thyself.’ Therefore it despiseth both the doctrine of faith and true good
works. Notwithstanding, this base and short word of faith, ‘Believe in Christ,’
is the power of God to the faithful, whereby they overcome sin, death, the
devil, etc., whereby also they attain salvation [and eternal life]. Thus to
serve one another through love, that is, to instruct him that goeth astray, to
comfort him that is afflicted, to raise up him that is weak, to help thy
neighbor by all means possible, to bear with his infirmities, to endure
troubles, labors, ingratitude and contempt in the Church and in civil life, to
obey the magistrate, to give due honor to thy parents, to be patient at home
with a froward wife and an unruly family, etc.: these (I say) are works which
reason judgeth to be of no importance. But indeed they are such works, that the
whole world is not able to comprehend the excellency and worthiness thereof
(for it doth not measure works or any other thing by the Word of God, but by
the judgment of impious, blind, and foolish reason); yea, it knoweth not the
value of any one of the least good works that can be, which are true good works
indeed.
Therefore,
when men dream that they know well enough the commandment of charity, they are
utterly deceived. Indeed they have it written in their heart; for they
naturally judge that a man ought to do unto another, as he would another should
do unto him. But it followeth not therefore that they understand it; for if
they did, they would also perform it indeed, and would prefer [love and]
charity before all works. They would not so highly esteem their own
superstitious toys, as to go with an heavy countenance, hanging down the head,
to live unmarried, to live with bread and water, to dwell in the wilderness, to
be poorly apparelled, etc. These monstrous and superstitious works, which they
have devised and chosen unto themselves, God neither commanding nor approving
the same, they esteem to be so holy and so excellent, that they surmount and
darken charity, which is, as it were, the sun of all good works. So great and
incomprehensible is the blindness of man’s reason, that it is unable, not only
to judge rightly of the doctrine of faith, but also of external conversation
and works. Wherefore we must fight strongly, as well against the opinions of
our own heart (to the which we are naturally more inclined in the matter of
salvation than to the Word of God), as also against the counterfeit visor and
holy show of our own will-works: that so we may learn to magnify the works
which every man doth in his vocation, although they seem outwardly never so
base and contemptible, if they have the warrant of God’s word: and,
contrariwise, to despise those works which reason chooseth without the
commandment of God, seem they never so excellent and holy.
Of
this commandment I have largely entreated in another place, and therefore I
will now but lightly over-run it. Indeed this is briefly spoken: ‘Love thy
neighbor as thyself;’ but yet very aptly and to the purpose. No man can give a
more certain, a better or a nearer example than a man’s own self. Neither can
there be any nobler and profounder disposition than charity, nor any more
excellent object than the neighbor. Wherefore the example, the disposition and
the object are all most excellent.
Therefore,
if thou wouldest know how thy neighbor ought to be loved, and wouldest have a
plain example thereof, consider well how thou lovest thyself. If thou shouldest
be in necessity or danger, thou wouldest be glad to have the love, and to be
helped with the counsel, the goods and the strength of all men, and of all
creatures. Wherefore thou hast no need of any book to instruct and to admonish
thee how thou oughtest to love thy neighbor; for thou hast an excellent book of
all laws, even in thy heart.
Thou
needest no schoolmaster in this matter: ask counsel only of thine own heart,
and that shall teach thee sufficiently that thou oughtest to love thy neighbor
as thyself. Moreover, love or charity is an excellent virtue, which not only
maketh a man willing and ready to serve his neighbor with tongue, with hand,
with money and worldly goods; but with his body and even with his life also.
And thus to do, it is not provoked by good deserts or anything else, neither is
it hindered through evil deserts or ingratitude, etc. The mother doth therefore
nourish and cherish her child, because she loveth it. To conclude, no living
creature, towards which thou oughtest to exercise charity, is nobler than thy
neighbor. He is no devil, no lion, bear, wolf, no stock or stone, etc., but a
creature most like to thyself; and there is none that liveth on earth that is
more pleasant, more lovable, useful, friendly, comforting, and necessary, than
thy neighbor who is naturally created for civility and society. Therefore
nothing in the whole world can be held more worthy of love than our neighbor.
But the devil hath a wondrous art, whereby he is able, not only to obscure this
most noble object and remove it out of man’s mind, but also to persuade his
heart of the contrary opinion, so that he judgeth his neighbor to be worthy of
bitter hatred, and not of love. And this the devil can easily accomplish, if he
do but whisper: Lo, this man hath such a fault, he hath reprehended thee, done
thee an injury, etc. Then this most lovable object seemeth to be vile, so that
he is no more a neighbor to be loved, but an enemy worthy of hatred. On this
wise Satan is wonderfully able to change the disposition of loving in our
hearts, so that instead of lovers of our neighbors we are made detractors,
haters and persecutors, so that of that precept (‘Thou shalt love thy neighbor
as thyself’) nothing remaineth but bare and empty letters and syllables.
Now,
my neighbor is every man, specially which hath need of my help, as Christ
expoundeth it in the tenth chapter of Luke. Who, although he hath done me some
wrong, or hurt me by any manner of way: yet notwithstanding he hath not put off
the nature of man, or ceased to be flesh and blood, and the creature of God
most like unto myself: briefly, he ceaseth not to be my neighbor. As long then
as the nature of man remaineth in him, so long also remaineth the commandment
of love, which requireth at my hand, that I should not despise mine own flesh,
nor render evil for evil; but overcome evil with good, or else shall love never
be as Paul describeth it in 1 Corinthians 13. A diseased member is not cut off,
but cared for and cured. And upon less honorable members (saith Paul) we should
bestow more abundant honor. But so corrupted and blinded is nature by the
devil’s poison, that the children of this world, even though they know a man to
be endued with many excellent gifts and virtues, yet if they discover but one
spot or blemish in him, they have regard unto that only, and forget all his
gifts and graces. Thou wilt find also many crabbed and uncivil jesters, which
call not by their proper name those towards whom they are ill-disposed, but use
some opprobrious title, as the man in Terence did, saying: ‘Slant-eyes,’
‘hook-nose,’ ‘cabbage-ear,’ and suchlike.
To
be brief, the world is the kingdom of the devil, which securely despiseth faith
and charity and all the words and works of God.
Paul
therefore commendeth charity to the Galatians, and to all the faithful (for
they only love indeed), and exhorteth them that through charity one of them
should serve another. As if he would say: Ye need not to burden yourselves with
circumcision, and with the ceremonies of Moses’ law; but before all things
continue in the doctrine of faith which ye have received of me. Afterwards, if
ye will do good works, and how ye shall fulfill all laws: ‘Serve ye one another
through love.’ Ye shall not lack them to whom ye may do good, for the world is
full of such as need the help of others. This is a perfect and a sound doctrine
of faith and love: and also the shortest and the longest divinity. The shortest
as touching the words and sentences: but as touching the use and practice it is
more large, more long, more profound, and more high than all the world.
If ye bite and devour one another, take heed lest ye be consumed one of another
By these words Paul witnesseth, that
if the foundation, that is to say, if faith in Christ be overthrown by wicked
teachers, no peace or concord can remain in the Church, either in doctrine or
life: but there must needs be divers opinions and dissensions from time to time
both in doctrine and life. And when once the concord of the Church is broken,
there is no measure nor end of that evil; for the authors of schisms,
dissenting among themselves, do teach, one that this work, another that another
work is necessary to righteousness. Each approveth his own opinion and
superstition, and reprehendeth that of another. Whereby it cometh to pass that
one biteth and devoureth another; that is to say, one judgeth and condemneth
another, until at length they be consumed. Hereof not only the Scripture, but
also the examples of all times bear witness. After that Africa was perverted by
the Manichees, by and by followed the Donatists, who also disagreeing among
themselves, were divided into three sundry sects. In our time there departed
from us first the Sacramentarians, then the Anabaptists, and neither of them
agreeth with the other. One sect bringeth forth another, and one condemneth
another. When unity ceaseth, according to the mathematicians, the number
progresseth to infinity.
Thus,
when the unity of the spirit is broken, it is impossible that there should be
any concord either in doctrine or life, but daily new errors must needs spring
up without measure and without end. This we see also in the Papacy, where the
doctrine of faith being cast aside, it was impossible that concord of spirit
should remain, and in the stead thereof there arose through the doctrine of
works innumerable sects of monks, which being at variance with one another, did
measure their holiness by the straitness of their orders and the difficulty of
their superstitious works which they had themselves devised. And so one would
be counted holier than another. ‘Moreover, not only was there dissension
between the monks of diverse professions, but also between those of the same
order. As a potter envieth a potter, so the Minorite did envy the Minorite,
etc. And to conclude, there were as many opinions in one monastery as there
were monks. So long, therefore did they cherish among themselves rivalries,
contentions, wrangling, virulence, biting and devouring, until (according to
this saying of Paul) they are now being consumed, etc.
But
they which hold the doctrine of faith, and love one another according to this
precept of Paul, censure not the life and works one of another, but each
approveth the other’s manner of life and his duty which he doth in his
vocation. No godly man thinketh the office of a magistrate to be better in the
sight of God than the office of a subject; for he knoweth that both are
ordained of God and have the commandment of God. He distinguisheth not between
the office or work of a father and of a son, a schoolmaster and a scholar, a
master and a servant, etc.; but he confidently declareth that both are pleasing
to God, if they be fulfilled in faith and obedience towards God. In the sight
of the world, no doubt, these kinds of life and their duties are unequal; but
this external inequality nothing hindereth the unity of the Spirit, whereby all
think and believe the same concerning Christ, namely, that through him alone we
obtain remission of sins and righteousness. Moreover, in respect of external conversation
and duty, one judgeth not another, nor censureth his works, neither praiseth he
his own though they be far more excellent, but with one mouth and spirit they
confess that they have one and the same Savior Christ, with whom there is no
respect of persons or of works, etc. (Romans 2:11 ). This it is impossible for
them to do which neglect the doctrine of faith and love, and teach
superstitious works. The monk granteth not that the works of the layman, which
he doeth in his vocation, are as good and acceptable unto God as his own. The
nun far preferreth her own kind of life and works before the life and works of
a matron that hath an husband: for she judgeth that hers are able to deserve
grace and everlasting life, as the matron’s are not able. And hereof it cometh
that these people, accursed as the greed for gold, have vehemently contended
and persuaded the whole world, that their state of life and works are far
greater and holier than those of the laity. And did they not still at this day
hold and defend this opinion of the holiness of their works, they should not
long retain their honor and riches. No monk, therefore, nor any other
justiciary, will be persuaded that the works of a common Christian, a husband,
wife, manservant, maid-servant, etc., which are done in faith and obedience
towards God, are better and more acceptable to God than those superstitious and
monstrous works which they themselves have chosen. For when Christ the chief
corner-stone is removed, the seekers of salvation by works cannot otherwise
judge, than that they alone which do such great and splendid works, are
acceptable to God. So at this day the Anabaptists dream that they, which are
poor, suffer hunger and cold, and wear mean apparel, etc., are saints, but
those are not saints which have possessions, etc. Therefore it is impossible
for the justiciaries and authors of sects to keep peace with such as assent not
to their own opinion, but they bite and devour them, etc.
Paul
therefore teacheth that such occasions of discord are to be avoided, and he
showeth how they may be avoided. This (saith he) is the way to unity and
concord: Let every man do his duty in that kind of life which God hath called
him unto; let him not lift up himself above others, nor find fault at other men’s
works, and commend his own, but let everyone serve another through love. This
is a true and simple doctrine touching good works. This do not they teach which
have made shipwreck of the faith (1 Timothy 1:19) and have conceived
fantastical opinions concerning faith and life or good works; but disagreeing
among themselves as touching the doctrine of faith and works, they bite and
devour, that is to say, they accuse and condemn one another, as Paul here saith
of the Galatians: ‘If ye bite and devour one another,’ etc. As if he would say:
Do not accuse and condemn one another for circumcision, for observing of holy
days or other ceremonies, but rather give yourselves to serve and help one
another through charity: or else if ye continue in biting and devouring one
another, take heed that ye be not consumed, that is to say, that ye perish not
utterly, yea and that bodily (which commonly happeneth, especially to the
authors of sects, as it did to Arius and others, and to certain also in our
time). For he that hath laid his foundation on the sand, and buildeth wood,
hay, stubble, and such-like, must needs fall and be consumed; for all those
things are ordained for the fire. I need not say, that after such bitings and
devouring, the ruin and destruction, not of cities, but of whole countries and
kingdoms are wont to follow. Now the Apostle showeth what it is to serve one
another through love.
It
is a hard and a dangerous matter to teach that we are made righteous by faith without
works, and yet to require works withal. Here except the ministers of Christ be
faithful and wise disposers of the mysteries of God, rightly dividing the Word
of truth, faith and works are by and by confounded. Both these doctrines, as
well of faith as of works, must be diligently taught and urged; and yet so that
both may remain within their bounds. Otherwise, if they teach works only (as
they do in the Pope’s kingdom) then is faith lost. If faith only be taught,
then carnal men by and by dream that works be not needful.
The
Apostle began a little before to exhort men to do good works, and to teach that
the whole law was fulfilled in one word, namely: ‘Thou shalt love thy neighbor
as thyself.’ Here will some man say: Paul throughout his whole Epistle taketh
away righteousness from the law, for he saith: ‘By the works of the law shall
no flesh be justified’ (Galatians 2:16), also: ‘As many as are under the works
of the law are under the curse’ (Galatians 3:10). But now when he saith that
the whole law is fulfilled in one word, he seemeth to have forgotten the matter
whereof he hath entreated in all this Epistle, and to be of a quite contrary
opinion: to wit, that they which do the works of charity, fulfill the law and
be righteous. To this objection he answereth after this manner:
But I say, walk in the spirit, and ye shall not fulfil the lust of the flesh
As if he should have said: I have
not forgotten my former discourse concerning faith, neither do I now revoke the
same in that I exhort you to mutual love, saying that the whole law is
fulfilled through love, but I am still of the same mind and opinion that I was
before. To the end therefore that ye may rightly understand me, I add this
moreover: ‘Walk in the Spirit’ etc.
A CONFUTATION OF THE ARGUMENT OF THE SCHOOLMEN: LOVE
IS THE FULFILLING OF THE LAW; THEREFORE THE LAW JUSTIFIETH
Although Paul speaketh here
expressly and plainly enough, yet hath he little prevailed: for the schoolmen
not understanding this place of Paul, ‘Love is the fulfilling of the law,’ have
gathered out of it after this manner: If love be the fulfilling of the law, it
followeth then that love is righteousness: therefore if we love, we be
righteous. These profound clerks do argue from the word to the work, from
doctrine or precepts to life, after this sort:
The
law hath commanded love, therefore the work of love followeth out of hand. But
this is a foolish consequence, to draw an argument from precepts, and to ground
the conclusion upon works. True it is that we ought to fulfill the law, and to
be justified through the fulfilling thereof: but sin hindereth us. Indeed the
law prescribeth and commandeth that we should love God with all our heart,
etc., and that we should love our neighbor as ourselves; but it followeth not:
This is written, therefore it is done; the law commandeth love, therefore we
love. There is not one man to be found upon the whole earth, which so loveth
God and his neighbor as the law requireth. But in the life to come, where we
shall be thoroughly cleansed from all vices and sins, and shall be made as pure
and as clear as the sun, we shall love perfectly and shall be righteous through
perfect love. But in this life that purity is hindered by the flesh; for as
long as we live, sin remaineth in our flesh; by reason whereof, the corrupt
love of ourselves is so mighty that it far surmounteth the love of God and of
our neighbor. In the meantime notwithstanding, that we may be righteous in this
life also, we have Christ the mercy-seat and throne of grace, and because we
believe in him, sin is not imputed unto us. Faith therefore is our
righteousness in this life. But in the life to come, when we shall be
thoroughly cleansed and delivered from all sins and concupiscences, we shall
have no more need of faith and hope, but we shall then love perfectly.
It
is a great error therefore to attribute justification [or righteousness] to
love, which is nothing; or if it be anything, yet it is not so great that it
can pacify God: for love even in the faithful (as I have said) in imperfect and
impure. But no unclean thing shall enter into the kingdom of God (Ephesians
5:5). Notwithstanding in the meanwhile this trust and confidence sustaineth us,
that Christ, who alone committed no sin, and in whose mouth was never found any
guile, doth overshadow us with his righteousness (1 Peter 2:22). We being
covered with this cloud, and shrouded under this shadow, this heaven of
remission of sins and throne of grace, do begin to love and to fulfill the law.
Yet for this fulfilling we are not justified nor accepted of God whilst we live
here. But when Christ hath delivered up the kingdom to God his Father, and
abolished all principality etc., and God shall be all in all; then shall faith
and hope cease, and love shall be perfect and everlasting (1 Corinthians 13.).
This thing the popish schoolmen understand not, and therefore when they hear
that love is the sum of the whole law, by and by they infer: Ergo, the law
justifieth.
Or
contrariwise, when they read in Paul that faith maketh a man righteous: yea,
say they, faith formed and furnished with charity. But that is not the meaning
of Paul, as I have largely declared before.
If
we were pure from all sin, and were inflamed with perfect love both towards God
and our neighbor, then should we indeed be righteous and holy through love, and
God could require no more of us. This is not done in this present life, but is
deferred until the life to come. Indeed we receive here the gift and first
fruits of the Spirit, so that we begin to love, howbeit very slenderly. But, if
we loved God truly and perfectly as the law of God requireth, which saith:
‘Thou shalt love the Lord thy God with all thy heart,’ etc., then should we be
as well contented with poverty as with wealth, with pain as with pleasure, and
with death as with life; yea, he that could love God truly and perfectly,
should not long continue in this life, but should straightway be swallowed up
by this charity.
But
now man’s nature is so corrupt and drowned in sin, that it cannot have any right
sense or cogitation of God. It loveth not God, but hateth him deadly. Wherefore
as John saith: ‘We loved not God, but he loved us, and sent his Son to be a
reconciliation for our sins’ (1 John 4:10). And as Paul saith before in the
second chapter: ‘Christ hath loved me and given himself for me;’ and in the
fourth chapter: ‘God sent forth his Son, made of a woman, and made under the
law, that he might redeem them which were under the law.’ We being redeemed and
justified by this Son, begin to love: according to that saying of Paul in the
eighth to the Romans: ‘That which was impossible to the law etc., God sending
his own Son etc., condemned sin in the flesh, that the righteousness of the law
might be fulfilled in us;’ that is, might begin to be fulfilled. They are mere
dreams therefore which the sophisters have taught concerning the fulfilling of
the law.
Wherefore
Paul showeth by these words: ‘Walk in the spirit,’ how he would have that
sentence to be understood, where he said: ‘Serve ye one another through love,’
and again: ‘Love is the fulfilling of the law,’ etc. As if he should say: When
I bid you love one another, this is it that I require of you, that you walk in
the Spirit. For I know that ye shall not fulfill the law: because sin dwelleth
in you as long as ye live, therefore it is impossible that ye should fulfill
the law. Notwithstanding, in the meanwhile endeavor yourselves diligently to
walk in the Spirit, that is, wrestle in Spirit against the flesh, and follow
spiritual motions, etc.
It
appeareth then that he hath not forgotten the matter of justification. For when
he biddeth them to walk in the Spirit, he plainly denieth that works do
justify. As if he would say: When I speak of the fulfilling of the law, I mean
not that ye are justified by the law; but this I mean, that there be two
contrary captains in you, the Spirit and the Flesh. God hath stirred up in your
body a strife and a battle: for the Spirit wrestleth against the Flesh, and the
Flesh against the Spirit. Here I require nothing else of you, but that ye
follow the Spirit as your captain and guide, and that ye resist that captain
the Flesh: for that is all that ye be able to do. Obey the Spirit and fight
against the flesh. Therefore when I teach you to observe the law, and exhort you
to love one another, think not that I go about to revoke that which I have
taught concerning the doctrine of faith, and that I now attribute justification
to the law or to charity: but my meaning is that ye should walk in the Spirit,
and that ye should not fulfill the lusts of the flesh.
Paul
useth very fit works and to the purpose. As if he would say: We come not yet to
the fulfilling of the law; therefore we must walk in the Spirit and be
exercised therein, that we may think, say, and do those things which are of the
Spirit, and resist those things which are of the flesh. Therefore he addeth:
And ye shall not fulfil the lust of the flesh
As if he would say: The desires or
lusts of the flesh be not yet dead in us, but spring up again and fight against
the spirit. The flesh of no faithful man is so good, which being offended would
not bite and devour, or at the least omit somewhat of that commandment of love.
Yet even at the first brunt he cannot refrain himself, but is angry with his
neighbor, desireth to be revenged, and hateth him as an enemy, or at the least
loveth him not so much as he should do, and as this commandment requireth. And
this happeneth even to the faithful. Therefore the Apostle hath given this rule
for the faithful that they should serve one another through love, that they
should bear the burdens and infirmities one of another, and that they should
forgive one another. And without this bearing and forbearing through love, it
is impossible that peace and concord should continue among Christians. For it
cannot be, but that thou must needs often offend, and be offended; thou seest
many things in me which offend thee, and I again see many things in thee which
mislike me. Here if one bear not with another through love, there shall be no
end of dissension, discord, envy, hatred and malice.
Wherefore
Paul would have us to walk in the Spirit, lest we fulfill the lust of the
flesh. As if he should say: Although ye be moved with wrath and displeasure
against your brother, offending you or doing anything heinously against you,
yet notwithstanding resist and repress these [violent] motions through the
Spirit; bear with his weakness, and love him according to that commandment:
‘Thou shalt love thy neighbor as thyself.’ For thy brother doth not therefore
cease to be thy neighbor, because he slippeth, or offendeth thee: but then hath
he most need that thou shouldest exercise and show thy charity towards him. And
this commandment: ‘Thou shalt love thy neighbor as thyself,’ requireth the
selfsame thing: to wit, that thou shouldst not obey the flesh; which when it is
offended, hateth, biteth, and devoureth. But wrestle against it in spirit, and
continue through the same in the love of thy neighbor, although thou find
nothing in him worthy of love.
The
schoolmen take the concupiscence of the flesh for carnal lust. Indeed it is
true that even the godly, especially the younger sort, are tempted with fleshly
lust. Yea they also that be married (so corrupt and pestilent is the flesh) are
not without such carnal lust. Here let everyone (I speak now to the godly being
married, both man and wife) diligently examine himself, and no doubt, many
shall find this in themselves, that the beauty or manners of another man’s wife
pleaseth him better than of his own, and so contrariwise his own lawful wife he
loatheth or misliketh, and loveth her which is unlawful. And this commonly is
wont to happen, not in marriage only, but in all other matters. Men set light
by that which they have, and are in love with that which they have not. As the
poet saith: Nitimur in vetitum semper, cupimusque negata, that is: Of things
most forbidden we always are fain:
And
things most denied we seek to obtain.
I
do not deny therefore but that the concupiscence of the flesh comprehendeth
carnal lust, but not that only. For concupiscence comprehendeth all other
corrupt affections, wherewith the very faithful are infected, some more, some
less: as pride, hatred, covetousness, impatiency, and such-like. Yea, Paul
rehearseth afterwards among the works of the flesh, not only these gross vices,
but also idolatry, heresies, and such other.
It
is plain therefore that he speaketh of the whole concupiscence of the flesh,
and of the whole dominion of sin, which striveth even in the godly who have
received the first fruits of the Spirit, against the dominion of the Spirit. He
speaketh therefore not only of carnal lust, pride, covetousness, etc. but also
of incredulity, distrust, despair, hatred, and contempt of God, idolatry,
heresies and such other, when he saith: ‘And ye shall not fulfill the lust of
the flesh.’ As if he should say: I write unto you that you should love one
another. This ye do not, neither can ye do it because of the flesh, which is
infected and corrupted with concupiscence, and doth not only stir up sin in
you, but also is sin itself. For if ye had perfect charity, no heaviness, no
adversity could be so great, which should be able to hurt and hinder that
charity; for it would be spread throughout the whole body. There should be no
wife, were she never so hard favored, whom her husband would not love entirely,
loathing all other women, though they were never so fair and beautiful. But
this is not done, therefore it is impossible for you to be made righteous
through love.
Wherefore
think me not to revoke and unsay that which I have taught concerning faith; for
faith and hope must continue, that by the one we may be justified, and by the
other we may be raised up in adversities, and endure unto the end. Moreover, we
serve one another through charity, because faith is not idle: but charity is
weak and little. Therefore when I bid you walk in the Spirit, I do sufficiently
declare that ye are not justified through charity.
And
when I exhort you to walk in the Spirit, that ye obey not the flesh, or fulfill
not the concupiscence of the flesh, I do not require of you that ye should
utterly put off the flesh or kill it, but that ye should bridle and subdue it.
For God will have mankind to endure even to the last day. And this cannot be
done without parents, which do beget and bring up children.
These
means continuing, it must needs be that flesh also must continue, and
consequently sin, for flesh is not without sin. Therefore in respect of the
flesh we are sinners; but in respect of the Spirit, we are righteous: and so we
are partly sinners and partly righteous. Notwithstanding our righteousness is
much more plentiful than our sin, because the holiness and righteousness of
Christ our mediator doth far exceed the sin of the whole world; and the forgiveness
of sins which we have through him is so great, so large, and so infinite, that
it easily swalloweth up all sins, if so be that we walk according to the
Spirit, etc. Here it is to be noted, that Paul writeth these things not only
unto hermits and monks, which lead a single life, but unto all Christians. This
I say to the end that we should not err with the Papists, which dreamed that
this commandment belongeth only to their clergymen, and that the Apostle hereby
exhorteth them to live chastely by subduing the flesh with watching, fasting,
labor, etc. and then they should not fulfill the concupiscence of the flesh,
that is to say, carnal lust. As though the whole concupiscence of the flesh
were overcome when this fleshly lust is subdued: which notwithstanding they
were never able to suppress and keep under with any yoke that they could lay
upon the flesh. Which thing Jerome (I say nothing of others) who was a
marvelous lover and defender of chastity, doth plainly confess. ‘O (saith he)
how often have I thought myself to be in the midst of the vain delights and
pleasures of Rome, even when I was in the wild wilderness, which being burnt up
with the heat of the sun, yieldeth an ouglesome habitation to the monks?’ etc.
Again: ‘I, who for fear of hell had condemned myself to such a prison, thought
myself oftentimes to be dancing among young women, when I had no other company
but scorpions and wild beasts. My face was pale with fasting, but my mind was
inflamed with desires in my cold body, and although my flesh was half dead
already, yet the flames of fleshly lust boiled within me,’ etc.
If
Jerome felt in himself such flames of fleshly lust, who lived in the barren
wilderness with bread and water, what do our holy belly-gods the clergymen feel,
think ye, who so stuff and stretch out themselves with all kinds of dainty
fare, that it is a marvel their bellies burst not? Wherefore these things are
written, not to hermits and monks (as the Papists dream) nor to sinners in the
world only; but to the universal Church of Christ and to all the faithful: whom
Paul exhorteth to walk in the Spirit, that they fulfill not the lust of the
flesh; that is to say, not only to bridle the gross motions of the flesh, as
carnal lust, wrath, impatiency, and such-like; but also the spiritual motions,
as doubting, blasphemy, idolatry, contempt and hatred of God, etc.
Paul
(as I have said) doth not require of the godly, that they should utterly put
off or destroy the flesh; but that they should so bridle it, that it might be
subject to the Spirit. In the thirteenth to the Romans, he biddeth us ‘cherish
the flesh.’ For as we may not be cruel to other men’s bodies, nor vex them with
unreasonable labor; even so we may not be cruel to our own bodies. Wherefore,
according to Paul’s precept, we must cherish our flesh, that it may be able to
endure the labors both of the mind and of the body: but yet only for
necessity’s sake, and ‘not to nourish the lust thereof.’ Therefore if the flesh
begin to wax wanton, repress it and bridle it by the Spirit. If it will not be,
marry a wife, ‘for it is better to marry than to burn.’ Thus doing thou walkest
in the Spirit: that is, thou followest God’s word and doest his will. But (as I
have said) this commandment to walk in the Spirit, etc., belongeth not only to
hermits and monks, but to all Christians, even though they feel no carnal
desire. So the prince fulfilleth not the concupiscence of the flesh, when he
diligently doeth his duty and governeth his subjects well, punishing the guilty
and defending the innocent. Here the flesh and the devil resist, and tempt him,
provoking him to make unrighteous war, to obey his own covetousness, etc.; and
except he follow the leading of the Spirit and obey the good and holy
admonitions of the Word of God concerning his office, then he fulfilleth the
lust of the flesh, etc. So let every man in his calling walk in the Spirit, and
he shalt not fulfill either his carnal lust or any other of the works of the
flesh.
For the flesh lusteth against the spirit, and the spirit against the flesh
When Paul saith that the flesh
lusteth against the spirit, and the spirit against the flesh, he admonisheth us
that we shall feel the concupiscence of the flesh, that is to say, not only
carnal lust, but also pride, wrath, heaviness, impatience, incredulity, and
such-like. Notwithstanding he would have us so to feel them, that we consent
not unto them, nor accomplish them: that is, that we neither think, speak, nor
do those things which the flesh provoketh us unto. As, if it move us to anger,
yet we should be angry in such wise as we are taught in the fourth Psalm, that
we sin not. As if Paul would thus say: I know that the flesh will provoke you
unto wrath, envy, doubting, incredulity, and suchlike: but resist it by the Spirit,
that ye sin not. But if ye forsake the guiding of the Spirit, and follow the
flesh, ye shall fulfill the lust of the flesh, and ye shall die, as Paul saith
in the eighth to the Romans. So this saying of the Apostle is to be understood,
not of fleshly lusts only, but of the whole kingdom of sin.
And these are contrary one to the other, so that ye cannot do the things that ye would
These two captains or leaders (saith
he), the flesh and the spirit, are one against another in your body, so that ye
cannot do what ye would. And this place witnesseth plainly that Paul writeth
these things to the saints, that is, to the Church believing in Christ,
baptized, justified, renewed, and having full forgiveness of sins. Yet
notwithstanding he saith that she hath flesh rebelling against the spirit.
After the same manner he speaketh of himself in the seventh to the Romans: ‘I
(saith he) am carnal and sold under sin;’ and again: ‘I see another law in my
members rebelling against the law of my mind,’ etc.; also: ‘O wretched man that
I am,’ etc.
Here,
not only the schoolmen, but also some of the old fathers are much troubled,
seeking how they may excuse Paul. For it seemeth unto them absurd and unseemly
to say, that that elect vessel of Christ should have sin.
But
we credit Paul’s own words, wherein he plainly confesseth that he is sold under
sin, that he is led captive of sin, that he hath a law in his members rebelling
against him, and that in the flesh he serveth the law of sin. Here again they
answer, that the Apostle speaketh in the person of the ungodly. But the ungodly
do not complain of the rebellion of their flesh, of any battle or conflict, or
of the captivity and bondage of sin: for sin mightily reigneth in them. This is
therefore the very complaint of Paul and of all the saints. Wherefore they have
done very wickedly which have excused Paul and other saints to have no sin. For
by this persuasion (which proceedeth of ignorance of the doctrine of faith)
they have robbed the Church of a singular consolation: they have abolished the
forgiveness of sins, and made Christ of none effect. Wherefore when Paul saith:
‘I see another law in my members,’ etc., he denieth not that he hath flesh, and
the vices of the flesh in him. It is likely therefore that he felt sometimes
the motions of carnal lust. But yet (I have no doubt) these motions were well
suppressed in him by the great and grievous [afflictions and] temptations both
of mind and body, wherewith he was in a manner continually exercised and vexed,
as his epistles do declare; or if he at any time being merry and strong, felt
the lust of the flesh, wrath, impatiency, and such-like, yet he resisted them
by the Spirit, and suffered not those motions to bear rule in him. Therefore
let us in no wise suffer such comfortable places (whereby Paul describeth the
battle of the flesh against the spirit in his own body) to be corrupted with
such foolish glosses. The school-men, the monks, and such other, never felt any
spiritual temptations, and therefore they fought only for the repressing and
overcoming of fleshly lust and lechery, and being proud of that victory which
they never yet obtained, they thought themselves far better and more holy than
married men. I will not say, that under this holy pretense they nourished and maintained
all kinds of horrible sins, as dissension, pride, hatred, disdain, and
despising of their neighbors, trust in their own righteousness, presumption,
contempt of godliness and of the Word of God, infidelity, blasphemy, and
such-like. Against these sins they never fought, may rather they took them to
be no sins at all: they put righteousness in the keeping of their foolish and
wicked vows, and unrighteousness in the neglecting and contemning of the same.
But
this must be our ground and anchor-hold, that Christ is our only perfect
righteousness. If we have nothing whereunto we may trust, yet these three
things (as Paul saith) faith, hope and love do remain. Therefore we must always
believe and always hope; we must always take hold of Christ as the head and
fountain of our righteousness. He that believeth in him shall not be ashamed.
Moreover, we must labor to be outwardly righteous also: that is to say, not to
consent to the flesh, which always enticeth us to some evil; but to resist it
by the spirit. We must not be overcome with impatiency for the unthankfulness
and contempt of the people, which abuseth the Christian liberty; but through
the Spirit we must overcome this and all other temptations. Look then how much
we strive against the flesh by the spirit, so much are we outwardly righteous.
Albeit this righteousness doth not commend us before God.
Let
no man therefore despair if he feel the flesh oftentimes to stir up new battles
against the spirit, of if he cannot by and by subdue the flesh, and make it
obedient unto the spirit. I also do wish myself to have a more valiant and
constant heart, which might be able, not only boldly to contemn the
threatenings of tyrants, the heresies, offenses and tumults which the
fantastical spirits stir up; but also might by and by shake off the vexations
and anguish of spirit, and briefly, might not fear the sharpness of death, but
receive and embrace it as a most friendly guest. But I find another law in my
members, rebelling against the law of my mind, etc. Some other do wrestle with
inferior temptations, as poverty, reproach, impatiency and such-like.
Let
no man marvel therefore or be dismayed, when he feeleth in his body this battle
of the flesh against the spirit: but let him pluck up his heart and comfort himself
with these words of Paul: ‘The flesh lusteth against the spirit,’ etc., and:
‘These are contrary one to another, so that ye do not those things that ye
would.’ For by these sentences he comforteth them that be tempted. As if he
should say: It is impossible for you to follow the guiding of the Spirit in all
things without any feeling or hindrance of the flesh; nay, the flesh will
resist: and so resist and hinder you that ye cannot do those things that gladly
ye would. Here, it shall be enough if ye resist the flesh and fulfill not the
lust thereof: that is to say, if ye follow the spirit and not the flesh, which
easily is overthrown by impatiency, coveteth to revenge, biteth, grudgeth,
hateth God, is angry with him, despaireth, etc.
Therefore
when a man feeleth this battle of the flesh, let him not be discouraged
therewith, but let him resist in the Spirit, and say: I am a sinner, and I feel
sin in me, for I have not yet put off the flesh, in which sin dwelleth so long
as it liveth; but I will obey the spirit and not the flesh: that is, I will by
faith and hope lay hold upon Christ, and by his word I will raise up myself,
and being so raised up, I will not fulfill the lust of the flesh.
It
is very profitable for the godly to know this, and to bear it well in mind; for
it wonderfully comforteth them when they are tempted. When I was a monk I
thought by and by that I was utterly cast away, if at any time I felt the
concupiscence of the flesh: that is to say, if I felt any evil motion, fleshly
lust, wrath, hatred, or envy against any brother. I assayed many ways, I went
to confession daily, etc., but it profited me not; for the concupiscence of my
flesh did always return, so that I could not rest, but was continually vexed
with these thoughts: This or that sin thou hast committed; thou art infected
with envy, with impatiency, and such other sins; therefore thou art entered
into this holy order in vain, and all thy good works are unprofitable. If then
I had rightly understood these sentences of Paul: ‘The flesh lusteth contrary
to the spirit, and the spirit contrary to the flesh,’ etc. and ‘these two are
one against another, so that ye cannot do the things that ye would do,’ I
should not have so miserably tormented myself, but should have thought and said
to myself, as now commonly I do:
Martin,
thou shalt not utterly be without sin, for thou hast yet flesh; thou shalt
therefore feel the battle thereof, according to that saying of Paul: ‘The flesh
resisteth the spirit.’ Despair not therefore, but resist it strongly, and
fulfill not the lust thereof. Thus doing thou art not under the law.
I
remember that Staupitius was wont to say: ‘I have vowed unto God above a
thousand times, that I would become a better man; but I never performed that
which I vowed. Hereafter I will make no such vow: for I have now learned by
experience, that I am not able to perform it. Unless therefore God be favorable
and merciful unto me for Christ’s sake, and grant unto me a blessed and a happy
hour when I shall depart out of this miserable life, I shall not be able with
all my vows and all my good deeds, to stand before him.’ This was not only a
true, but also a godly and a holy desperation: and this must they all confess
both with mouth and heart, which will be saved. For the godly trust not to
their own righteousness, but say with David: ‘Enter not into judgment with thy
servant, for in thy sight shall none that liveth be justified’ (Psalm 143:2),
and: ‘If thou O Lord shouldst straightly mark iniquities, O Lord who shall
stand?’ (Psalm 130:3). They look unto Christ their reconciler, who gave his
life for their sins. Moreover, they know that the remnant of sin which is in
their flesh, is not laid to their charge, but freely pardoned. Notwithstanding
in the meanwhile they fight in the Spirit against the flesh, lest they should
fulfill the lust thereof. And although they feel the flesh to rage and rebel
against the spirit, and themselves also do fall sometimes into sin through
infirmity, yet are they not discouraged, nor think therefore that their state
and kind of life, and the works which are done according to their calling,
displease God: but they raise up themselves by faith.
The
faithful therefore receive great consolation by this doctrine of Paul, in that
they know themselves to have partly the flesh, and partly the spirit, but yet
so notwithstanding that the spirit ruleth and the flesh is subdued, that
righteousness reigneth and sin serveth. He that knoweth not this doctrine, and
thinketh that the faithful ought to be without all fault, and yet seeth the
contrary in himself, must needs at the length be swallowed up by the spirit of
heaviness, and fall into desperation. But whoso knoweth this doctrine well and
useth it rightly, to him the things that are evil turn unto good. For when the
flesh provoketh him to sin, by occasion thereof he is stirred up and forced to
seek forgiveness of sins by Christ, and to embrace the righteousness of faith,
which else he would not so greatly esteem, nor seek for the same with so great
desire. Therefore it profiteth us very much to feel sometimes the wickedness of
our nature and corruption of our flesh, that even by this means we may be waked
and stirred up to faith and to call upon Christ. And by this occasion a
Christian becometh a mighty workman and a wonderful creator, which of heaviness
can make joy, of terror comfort, of sin righteousness, and of death life, when
he by this means repressing and bridling the flesh, maketh it subject to the
Spirit.
Wherefore
let not them which feel the concupiscence of the flesh, despair of their
salvation. Let them feel it and all the force thereof, so that they consent not
to it. Let the passions of lust, wrath and such other vices shake them, so that
they do not overthrow them. Let sin assail them, so that they do not accomplish
it. Yea the more godly a man is, the more doth he feel that battle. And hereof
come those lamentable complaints of the saints in the Psalms and in all the
holy Scripture. Of this battle the hermits, the monks, and the schoolmen, and
all that seek righteousness and salvation by works, know nothing at all.
But
here may some man say, that it is a dangerous matter to teach that a man is not
condemned, if by and by he overcome not the motions and passions of the flesh
which he feeleth. For when this doctrine is taught amongst the common people,
it maketh them careless, negligent and slothful. This is it which I said a
little before, that if we teach faith, then carnal men neglect and reject
works: if works be required, then is faith and consolation of conscience lost.
Here no man can be compelled, neither can there be any certain rule prescribed.
But let every man diligently try himself to what passion of the flesh he is
most subject, and when he findeth that, let him not be careless, nor flatter
himself: but let him watch and wrestle in Spirit against it, that if he cannot
altogether bridle it, yet at the least he do not fulfill the lust thereof.
This
battle of the flesh against the spirit, all the saints have had and felt: and
the selfsame do we also feel and prove. He that searcheth his own conscience,
if he be not an hypocrite, shall well perceive that to be true in himself which
Paul here saith: that the flesh lusteth against the spirit. All the faithful
therefore do feel and confess that their flesh resisteth against the spirit,
and that these two are so contrary the one to the other in themselves, that, do
what they can, they are not able to perform that which they would do. Therefore
the flesh hindereth us that we cannot keep the commandments of God, that we
cannot love our neighbors as ourselves, much less can we love God with all our
heart, etc. Therefore it is impossible for us to become righteous by the works
of the law. Indeed there is a good will in us, and so must there be (for it is
the Spirit itself which resisteth the flesh), which would gladly do good,
fulfill the law, love God and his neighbor, and such-like, but the flesh
obeyeth not this good will, but resisteth it: and yet God imputeth not unto us
this sin, for he is merciful to those that believe, for Christ’s sake.
But
it followeth not therefore that thou shouldest make a light matter of sin,
because God doth not impute it. True it is that he doth not impute it: but to
whom, and for what cause? Not to them that are hard-hearted and secure, but to
such as repent and lay hold by faith upon Christ the mercyseat, for whose sake,
as all their sins are forgiven them, even so the remnants of sin which are in
them, be not imputed unto them. They make not their sin less than it is, but
amplify it and set it out as it is indeed; for they know that it cannot be put
away by satisfactions, works, or righteousness, but only by the death of
Christ. And yet notwithstanding, the greatness and enormity of their sin doth
not cause them to despair, but they assure themselves that the same shall not
be imputed unto them [or laid unto their charge], for Christ’s sake.
This
I say, lest any man should think that after faith is received, there is little
account to be made of sin. Sin is truly sin, whether a man commit it before he
hath received the knowledge of Christ or after. And God always hateth sin: yea
all sin is damnable as touching the fact itself. But in that it is not damnable
to him that believeth, it cometh of Christ the reconciler, who by his death
hath expiated sin. But to him that believeth not in Christ, not only all his
sins are damnable, but even his good works also are sin; according to that
saying: ‘Whatsoever is not of faith is sin’ (Romans
This
I say for the comfort of the godly. For they only feel indeed that they have
and do commit sins, that is to say, they feel they do not love God so fervently
as they should do; that they do not trust him so heartily as they would, but
rather they oftentimes doubt whether God have a care of them or no; they are
impatient, and are angry with God in adversity. Hereof (as I have said) proceed
the sorrowful complaints of the saints in the Scriptures, and especially in the
Psalms. And Paul himself complaineth that he is ‘sold under sin’ (Romans
Wherefore
we speak not of them which dream that they have faith, and yet continue still
in their sins. These men have their judgment already: They that live after the
flesh shall die (Romans 8:13), also: ‘The works of the flesh are manifest,
which are, adultery, fornication, etc., whereof I tell you before, as also I
have told you that they which do such things, shall not inherit the kingdom of
God.’
Hereby
we may see who be very saints indeed. They be not stocks and stones (as the
monks and schoolmen dream) so that they are never moved with anything, never
feel any lust or desires of the flesh: but, as Paul saith, their flesh lusteth
against the Spirit, and therefore they have sin and can sin.
And
the thirty-second Psalm witnesseth, that the saints do confess their
unrighteousness, and pray that the wickedness of their sin may be forgiven,
where it saith: ‘I said, I will confess against myself my wickedness unto the
Lord, and thou forgavest the iniquity of my sin. For this shall everyone that
is godly, make his prayer unto thee,’ etc. Moreover the whole Church, which
indeed is holy, prayeth that her sins may be forgiven her, and believeth the
forgiveness of sins. And in the 143 Psalm, David prayeth: ‘O Lord enter not
into judgment with thy servant, for in thy sight shall none that liveth be
justified.’ And in Psalm 130: ‘If thou, O Lord, shouldest straitly mark
iniquities, Lord who shall stand? But with thee is mercy,’ etc.
Thus
do the chiefest saints [and children of God] speak and pray: as David, Paul,
etc. All the faithful therefore do speak and pray the same thing, and with the
same spirit. The popish sophisters read not the Scriptures, or if they read
them they have a veil before their eyes: and therefore as they cannot judge
rightly of anything, so can they not judge rightly either of sin or of
holiness.
If ye be led by the spirit ye are not under the law
Paul cannot forget his doctrine of faith,
but still repeateth it and beateth it into their heads; yea even when he
treateth of good works. Here some man may object: How can it be that we should
not be under the law? And yet thou notwithstanding, O Paul, teachest us that we
have flesh which lusteth against the spirit, and fighteth against us,
tormenteth and bringeth us into bondage. And indeed we feel sin, and cannot be
delivered from the feeling thereof, though we would never so fain. And what is
this else but to be under the law? But saith he: Let this nothing trouble you;
only do your endeavor that ye may be led by the Spirit, that is to say, show
yourselves willing to follow and obey that will which resisteth the flesh, and
doth not accomplish the lusts thereof (for this is to be led and to be drawn by
the Spirit); then are ye not under the law. So Paul speaketh of himself (Romans
7): ‘In my mind I serve the law of God;’ that is to say, in the Spirit I am not
subject to any sin: but yet in my flesh I serve the law of sin.
The
faithful then are not under the law, that is to say, in Spirit: for the law
cannot accuse them, nor pronounce sentence of death against them, although they
feel sin, and confess themselves to be sinners: for the power and strength of
the law is taken from it by Christ, ‘who was made under the law, that he might
redeem them which were under the law’ (Galatians 4:4). Therefore the law cannot
accuse that for sin in the faithful, which is sin indeed and committed against
the law.
So
great then is the power of the dominion of the Spirit, that the law cannot
accuse the godly, though they commit that which is sin indeed. For Christ is
our righteousness, whom we apprehend by faith: he is without all sin, and
therefore the law cannot accuse him. As long as we cleave fast unto him, we are
led by the Spirit, and are free from the law. And so the Apostle, even when he
teacheth good works, forgetteth not his doctrine concerning justification; but
always showeth that it is impossible for us to be justified by works. For the
remnants of sin cleave fast in our flesh, and therefore so long as our flesh
liveth, it ceaseth not to lust contrary to the Spirit. Notwithstanding there
cometh no danger unto us thereby, because we be free from the law, so that we
walk in the Spirit.
And
with these words: ‘If ye be led by the Spirit, ye are not under the law,’ thou
mayest greatly comfort thyself and others that be grievously tempted.
For
it oftentimes cometh to pass, that a man is so vehemently assailed with wrath,
hatred, impatiency, carnal desire, heaviness of spirit, or some other lust of
the flesh, that he cannot shake them off, though he would never so fain. What
should he do in this case? Should he despair? No, [God forbid]; but let him say
thus with himself: Thy flesh fighteth and rageth against the Spirit. Let it
rage as long as it listeth: only see thou that in any case thou consent not to
it, to fulfill the lust thereof, but walk wisely and follow the leading of the
Spirit. In so doing thou art free from the law. It accuseth and terrifieth thee
(I grant) but altogether in vain. In this conflict therefore of the flesh
against the Spirit, there is nothing better, than to have the Word of God
before thine eyes, and therein to seek the comfort of the Spirit.
And
let not him that suffereth this temptation, be dismayed, in that the devil can
so aggravate sin, that during the conflict he thinketh himself to be utterly
overthrown, and feeleth nothing else but the wrath of God and desperation. Here
in any wise let him not follow his own feeling [and the judgment of reason],
but let him take sure hold of this saying of Paul: ‘If ye be led by the
Spirit,’ that is to wit, if ye raise up and comfort yourselves through faith in
Christ, ‘ye be not under the law.’ So shall he have a strong buckler wherewith
he may beat back all the fiery darts which the wicked fiend assaileth him
withal. How much soever then the flesh doth boil and rage, yet cannot her
motions and rages hurt and condemn him, forasmuch as he, following the guiding
of the Spirit, doth not consent unto the flesh, nor fulfill the lusts thereof.
Therefore when the motions of the flesh do rage, the only remedy is to take to
us the sword of the Spirit, that is to say, the Word of salvation (which is,
that God would not the death of a sinner, but that he convert and live), and to
fight against them: which if we do, let us not doubt but we shall obtain the
victory, although so long as the battle endureth, we feel the plain contrary.
But set the Word out of sight, and there is no counsel nor help remaining. Of
this that I say, I myself have good experience. I have suffered many and
various passions, and the same also very vehement and great. But so soon as I
have laid hold of any place of Scripture, and stayed myself upon it as upon my
chief anchor-hold, straightways my temptations did vanish away: which without
the Word it had been impossible for me to endure any little space, and much
less to overcome them.
The
sum or effect therefore of all that which Paul hath taught in this disputation
or discourse concerning the conflict or battle between the flesh and the
spirit, is this: that the saints or believers cannot perform that which the
Spirit desireth. For the spirit would gladly be altogether pure, but the flesh
being joined unto the spirit, will not suffer that. Notwithstanding they be
saved by the remission of sins, which is in Christ Jesus. Moreover, because
they walk in the Spirit and are led by the Spirit, they be not under the law,
that is to say, the law cannot accuse and terrify them: yea, although it go
about never so much so to do, yet shall it never be able to drive them to
desperation.
Moreover the works of the flesh be manifest, which are, etc.
This place is not unlike to this
sentence of Christ: ‘By their fruits ye shall know them. Do men gather grapes
of thorns; or figs of brambles? So every good tree bringeth forth good fruit,
and an evil tree bringeth forth evil fruit,’ etc. (Matthew 7:16). Paul teacheth
the very same thing which Christ taught, that is to say, that works and fruits
do sufficiently testify whether the trees be good or evil: whether men follow
the guiding of the flesh or of the Spirit. As if he should say: Lest some of
you might say for himself, that he understandeth me not now when I treat of the
battle between the flesh and the Spirit, I will set before your eyes first the
works of the flesh, whereof many are known even to the ungodly; and then also
the fruit of the Spirit.
And
this doth Paul because there were many hypocrites amongst the Galatians (as
there are also at this day among us), which outwardly pretended to be godly
men, and boasted much of the Spirit, and as touching the words they understood
very well the doctrine of godliness: but they walked not according to the
Spirit, but according to the flesh, and performed the works thereof. Whereby
Paul manifestly convinceth them to be no such [holy] men indeed as they boasted
themselves to be. And lest they should despise this his admonition, he
pronounceth against them this dreadful sentence, that they should not be
inheritors of the kingdom of heaven, to the end that being thus admonished,
they might amend. Every age, even in the faithful hath his peculiar
temptations: as fleshly lusts assail a man most of all in his youth, in his
middle-age ambition and vainglory, and in his old-age covetousness. There was
never yet (as I have said already) any of the saints whom the flesh hath not
often in his lifetime provoked to impatiency, anger, etc. Paul therefore
speaking here of the saints, saith that the flesh lusteth in them against the
Spirit, etc. Therefore they shall never be without the desires and battle of
the flesh: notwithstanding they do not hurt them. But of this matter we must
thus judge, that it is one thing to be provoked of the flesh, and yet not
willingly to yield to the lusts and desires thereof, but to walk after the
leading of the Spirit, and to resist the flesh: and another thing to assent
unto the flesh, and without all fear or remorse to perform and fulfill the
works thereof, and to continue therein, and yet notwithstanding to counterfeit
holiness and to brag of the Spirit etc. The first he comforteth, when he saith
that they be led by the Spirit and be not under the law. The other he
threateneth with everlasting destruction.
Notwithstanding
sometimes it happeneth that the saints also do fall and perform the desires of
the flesh: as David fell horribly into adultery. Also he was the cause of the
slaughter of many men, when he caused Uriah to be slain in the forefront of the
battle: and thereby also he gave occasion to the enemies to glory and triumph
over the people of God, to worship their idol, and to blaspheme the God of
Israel. Peter also fell most grievously and horribly when he denied Christ. But
although these sins were great and heinous, yet were they not committed upon
any contempt of God or of a willful and obstinate mind, but through infirmity
and weakness. Again, when they were admonished, they did not obstinately
continue in their sins, but repented. Such he willeth afterwards in the sixth
chapter to be received, instructed, and restored, saying: ‘If a man be fallen
by occasion’ etc. To those therefore which sin and fall through infirmity,
pardon is not denied, so that they rise again and continue not in their sin:
for of all things continuance in sin is the worst. But if they repent not, but
still obstinately continue in their wickedness and perform the desires of the
flesh, it is a certain token that there is deceit in their spirit.
No
man therefore shall be without [lusts and] desires so long as he liveth in the
flesh, and therefore no man shall be free from temptations.
Notwithstanding
some are tempted one way and some another, according to the difference of the
persons. One man is assailed with more vehement and grievous motions, as with
bitterness and anguish of spirit, blasphemy, distrust, and desperation: another
with more gross temptations, as with fleshly lusts, wrath, envy, hatred and
such-like. But in this case Paul requireth us that we walk in the Spirit, and
resist the flesh. But whoso obeyeth the flesh, and continueth without fear or
remorse in accomplishing the desires and lusts thereof, let him know that he
pertaineth not unto Christ; and although he brag of the name of a Christian
never so much, yet doth he but deceive himself. For they which are of Christ,
do crucify their flesh with the affections and lusts thereof.
WHO BE RIGHTLY CALLED SAINTS, AND BE SO INDEED
This place (as I have also
forewarned you by the way) containeth in it a singular consolation: for it
teacheth us that the saints live not without concupiscence and temptations of
the flesh, nor yet without sins. It warneth us therefore to take heed that we
do not as some did, of whom Gerson writeth, which labored to attain [to such
perfection], that they might be without all feeling of temptations or sins:
that is to say, very stocks and stones. The like imagination the monks and
schoolmen had of their saints, as though they had been very senseless blocks
and without all affections. Assuredly Mary felt great grief and sorrow of heart
when she missed her son (Luke 2). David in the Psalms complaineth that he is
almost swallowed up with excessive sorrow for the greatness of his temptations
and sins. Paul also complaineth that he hath battles without, and terrors within
(2 Corinthians 7:5), and that in his flesh he serveth the law of sin. He saith
that he is careful for all the churches (Corinthians 11:28), and that God
showed great mercy towards him, in that he delivered Epaphroditus being at the
point of death, to life again, lest he should have had sorrow upon sorrow
(Philippians 2:27). Therefore the saints of the Papists are like to the Stoics,
who imagined such wise men, as in the world were never yet to be found. And by
this foolish and wicked persuasion, which proceedeth from the ignorance of this
doctrine of Paul, the schoolmen brought both themselves and others without
number into [horrible] desperation.
When
I was a monk I did oftentimes most heartily wish, that I might once be so
happy, as to see the conversation and life of some saint or holy man.
But
in the meantime I imagined such a saint as lived in the wilderness abstaining
from meat and drink, and living only with roots of herbs and cold water: and
this opinion of those monstrous saints, I had learned not only out of the books
of the sophisters [and schoolmen], but also out of the books of the Fathers.
For thus writeth St. Jerome in a certain place: ‘As touching meats and drinks I
say nothing, forasmuch as it is excess, that even such as are weak and feeble
should use cold water, or eat any sodden thing,’ etc. But now in the light of
the Gospel we plainly see who they are whom Christ and his Apostles call
saints: not they which live a single life, or [straitly observe days, meats,
apparel, and such other things], or in outward appearance do other great and
monstrous works (as we read of many in the Lives of the Fathers ); but they
which being called by the sound of the Gospel and baptized, do believe that
they be sanctified and cleansed by the death and blood of Christ. So Paul
everywhere, writing to the Christians, calleth them holy, the children and
heirs of God, etc.
Whosoever
then do believe in Christ, whether they be men or women, bond or free, etc.,
are all saints: not by their own works, but by the works of God, which they
receive by faith: as his Word, his Sacraments, the passion of Christ, his
death, resurrection, victory, and the sending of the Holy Ghost. To conclude,
they are saints through [such a holiness as they freely receive, not through
such a holiness as they themselves have gotten by their own industry, good
works and merits: that is to say,] a passive, not an active holiness.
So
the ministers of the Word, the magistrates of commonweals, parents, children,
masters, servants, etc. are true saints, if first and before all things they
assure themselves that Christ is their wisdom, righteousness, sanctification,
and redemption: secondly, if everyone do his duty in his vocation according to
the rule of God’s word, and obey not the flesh, but repress the lusts and
desires thereof by the Spirit. Now, whereas all be not of like strength [to
resist temptations], but many infirmities and offenses are seen in the most
part of men: this nothing hindereth their holiness, so that their sins proceed
not of an obstinate willfulness, but only of frailty and infirmity. For (as I
have said before) the godly do feel the desires and lusts of the flesh, but
they resist them to the end that they accomplish them not. Also if they at any
time unadvisedly fall into sin, yet notwithstanding they obtain forgiveness
thereof, if by faith in Christ they be raised up again: who would not that we
should drive away, but seek out [and bring home] the [straying and] lost sheep,
etc. Therefore God forbid that I should straightway judge those which are weak
in faith and manners, to be profane or unholy, if I see that they love and
reverence the Word of God, to come to the Supper of the Lord, etc. For these
God hath received and counteth them righteous through the remission of sins: to
him they stand or fall, etc. (Romans 14:4).
After
this manner Paul speaketh everywhere concerning the saints. And with great
rejoicing I give thanks to God, for that he hath abundantly and above measure
granted that unto me, which I so earnestly desired of him when I was a monk:
for he hath given unto me the grace to see not one but many saints, yea an
infinite number of true saints; not such as the sophisters have devised, but
such as Christ himself and his Apostles do describe; of the which number I
also, by the grace of God, am one. For I am baptized, and I do believe that
Christ my Lord by his death hath redeemed and delivered me from all my sins,
and hath given to me eternal righteousness and holiness. And let him be holden
accursed, whosoever shall not give this honor unto Christ, to believe that by
his death, his Word, his Sacraments, etc., he is justified and sanctified.
Wherefore
rejecting this foolish and wicked opinion concerning the name of saints (which
once we thought to pertain only to the saints which are in heaven, and in earth
to the hermits and monks which did certain great and strange works): let us now
learn by the holy Scriptures, that all they which faithfully believe in Christ
are saints. The world hath in great admiration the holiness of Benedict,
Gregory, Bernard, Francis, and suchlike, because it heareth that they have done
certain rare and (in outward appearance) excellent works. Doubtless Hilary,
Cyril, Athanasius, Ambrose, Augustine and others were saints also, which lived
not so strait and severe a life as they did, but were conversant amongst men,
and did eat common meats, drank wine, and used cleanly and comely apparel, so
that in a manner there was no difference between them and other honest men as
touching the common custom, and the use of things necessary for this life; and
yet are they to be preferred far above the other. These men taught the
[doctrine and] faith of Christ sincerely and purely, without any superstition:
they resisted heretics, they purged the Church from innumerable errors: their
company and familiarity was comfortable to many, and specially to those which
were afflicted and heavy-hearted, whom they raised up and comforted by the Word
of God. For they did not withdraw themselves from the company of men, but they
executed their offices even where most resort of people was. Contrariwise, the
other not only taught many things contrary to faith, but also were themselves
the authors and first inventors of many superstitions, errors, [abominable ceremonies]
and wicked worshippings. Therefore except at the hour of death they laid hold
of Christ, and reposed their whole trust in his death and victory, their strait
and painful life availed them nothing at all.
These
things sufficiently declare who be the true saints indeed, and which is to be
called a holy life: not the life of those which lurk in caves and dens, which
make their bodies lean with fasting, which wear hair, and do other like things
with this persuasion and trust, that they shall have singular reward in heaven
above all other Christians; but of those which be baptized and believe in
Christ, which put off the old man with his works, but not at once: for
concupiscence remaineth in them so long as they live: the feeling whereof doth
hurt them nothing at all, if they suffer it not to reign in them, but subdue it
to the Spirit.
This
doctrine bringeth great consolation to godly minds, that when they feel these
darts of the flesh, wherewith Satan assaileth the spirit, they should not
despair: as it happened to many in the Papacy, which thought that they ought to
feel no concupiscence of the flesh; whereas notwithstanding Jerome, Gregory,
Benedict, Bernard, and others (whom the monks set before them as a perfect
example of chastity and of all Christian virtues) could never come so far as to
feel no concupiscence [or lust] of the flesh. Yea, they felt it, and that very
strongly. Which thing they acknowledge and plainly confess in divers places of
their books. Therefore God did not only not impute unto them these light
faults, but even those pernicious errors which some of them brought into the
Church. Gregory was the author of the private mass, than which there never was
any greater abomination in the Church of the Yew Testament. Others devised
monkery, wicked worshippings and voluntary religions. Cyprian contended that
they which had been baptized of heretics should be rebaptized.
Therefore
we rightly confess in the articles of our belief, that we believe [there is] a
But
thus teach we, that the Church hath no spot nor wrinkle, but is holy, and yet
through faith only in Christ Jesus: again, that she is holy in life [and conversation]
by abstaining from the lusts of the flesh, and by exercise of spiritual fruits;
but yet not in such sort that she is delivered from all evil desires, or purged
from all wicked opinions and errors. For the Church always confesseth her sins,
and prayeth that her faults may be pardoned (Matthew 6:12); also she believeth
the forgiveness of sins. The saints therefore do sin, fall, and also err: but
yet through ignorance. For they would not willingly deny Christ, forsake the
Gospel, revoke their Baptism, etc., therefore they have remission of sins. And
if through ignorance they err also in doctrine, yet is this pardoned; for in
the end they acknowledge their error, and rest only upon the truth and the
grace of God offered in Christ, as Jerome, Gregory, Bernard, and others did.
Let Christians then endeavor to avoid the works of the flesh; but the desires
[or lusts of the flesh] they cannot avoid.
It
is very profitable therefore for the godly to feel the uncleanness of their
flesh, lest they should be puffed up with some vain and wicked opinion of the
righteousness of [their own] works, as though they were accepted before God for
the same. The monks being puffed up with this opinion of righteousness, thought
themselves to be so holy because of their holy kind of life, that they sold
their righteousness and holiness to others, although they were convinced by the
testimony of their own hearts, that they were unclean. So pernicious and
pestilent a poison it is for a man to trust in his own righteousness, and to
think himself to be clean. But the godly, because they feel the uncleanness of
their own hearts, therefore they cannot trust to their own righteousness. This
feeling so maketh them to stoop, and so humbleth them, that they cannot trust
to their own good works, but are constrained to fly unto Christ their
mercy-seat and only succor, who hath not a corrupt and sinful but a most pure
and holy flesh, which he hath given for the life of the world. In him they find
a sound and perfect righteousness. Thus they continue in humility; not
counterfeit and monkish, but true and unfeigned, because of the uncleanness
which yet remaineth in their flesh: for the which if God would straitly judge
them, they should be found guilty of eternal death. But because they lift not
up themselves proudly against God, but with a broken and contrite heart humbly
acknowledging their sins, and resting wholly upon the benefit of the mediator
Christ, they come forth into the presence of God, and pray that for his sake
their sins may be forgiven them; God spreadeth over them an infinite heaven of
grace, and doth not impute unto them their sins for Christ’s sake.
This
I say, to the end that we may take heed of the pernicious errors of the
sophisters touching the holiness of life, wherein our minds are so wrapped,
that without great difficulty we could not wind ourselves out of them.
Wherefore,
do you endeavor with diligence, that ye may discern and rightly judge between
true righteousness and holiness, and that which is hypocritical: then shall ye
behold the kingdom of Christ with other eyes than [carnal] reason doth, that
is, with spiritual eyes, and certainly judge those to be true saints indeed
which are baptized and believe in Christ, and afterwards in the same faith
whereby they are justified, and their sins both past and present are forgiven,
do abstain from the desires of the flesh. But from these desires they are not
thoroughly cleansed; for the flesh lusteth against the spirit. Notwithstanding
these uncleannesses do still remain in them to this end, that they may be
humbled, and being so humbled, they may feel the sweetness of the grace and
benefit of Christ. So these unclean remnants of sin do nothing at all hinder,
but greatly further the godly; for the more they feel their infirmities and
sins, so much the more they fly unto Christ the throne of grace, and more
heartily crave his aid and succor: to wit, that he will adorn them with his
righteousness, that he will increase their faith, that he will endue them with
his Spirit, by whose [gracious leading and] guiding they may overcome the lusts
of the flesh, that they may not rule and reign over them, but may be subject
unto them. Thus true Christians do continually wrestle with sin, and yet
notwithstanding in wrestling they are not overcome, but obtain the victory.
This
have I said, that ye may understand, not by men’s dreams, but by the Word of
God, who be true saints indeed. We see then how greatly Christian doctrine
helpeth to the raising up and comforting of [weak] consciences; which treateth
not of cowls, shavings, rosaries, and such-like toys, but of high and weighty
matters, as how we may overcome the flesh, sin, death, and the devil. This
doctrine, as it is unknown to the justiciaries [and such as trust in their own
works,] so is it impossible for them to instruct or bring into the right way
one [poor] conscience wandering and going astray; or to pacify and comfort the
same when it is in heaviness, terror, or desperation.
The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, etc.
Paul doth not recite all the works
of the flesh, but useth a certain number for a number uncertain. First, he
reckoneth up the kinds of lusts, as adultery, fornication, uncleanness, wantonness,
etc. Now, not only carnal lust is a work of the flesh, as the Papists dreamed,
who called marriage also a work of the flesh (so chaste and holy are these
men), whereof God himself is the author, which also they themselves reckoned
among their sacraments: but he numbereth also amongst the works of the flesh
(as I have said before) idolatry, witchcraft, and such other, which hereafter
follow. Wherefore, this place alone doth sufficiently show what Paul meaneth by
the flesh. These words are so well known that they need no interpretation. But
he that desireth to know the meaning of each several word, may read if he will
the old commentary which I published in 1519.
There
I showed, as well as I was able, the nature and force of each word in the whole
catalogue of the works of the flesh and the fruits of the Spirit.
It
hath now been chiefly our purpose in expounding the Epistle to the Galatians,
to explain as clearly as we could the article of justification.
All the highest religions, the holiness
and most fervent devotions of those which do reject Christ the Mediator, and
worship God without his Word and commandment, are [nothing else but plain]
idolatry. As in popery it was counted a most spiritual act, when the monks
being shut up in their cells did muse and meditate of God and his works, and
when they being inflamed with most earnest devotions, kneeled down, prayed, and
were so ravished with the contemplations of heavenly things, that they wept for
joy.
There
was no thinking of women or of any other creature, but only of God the Creator,
and of his wonderful works; and yet this most spiritual work (as reason
esteemeth it) is, according to Paul, a work of the flesh.
Wherefore
all such religion whereby God is worshipped without his Word and commandment,
is idolatry. And the more holy and spiritual it seemeth to be in outward show,
so much the more dangerous and pernicious it is.
For
it turneth men away from faith in Christ, and causeth them to trust to their
own strength, works and righteousness. And such is the religion of the
Anabaptists at this day: albeit they daily more and more betray themselves to
be possessed with the devil, and to be seditious and bloody men.
Therefore
the fasting, the wearing of hair, holy actions, strait rule, and whole life of
the Carthusians [or Charterhouse monks], whose order notwithstanding is of all
other the straitest and sharpest, be very works of the flesh, yea plain
idolatry. For they imagine themselves to be saints, and to be saved, not by
Christ (whom they fear as a severe and cruel judge), but by observing of their
rule [and order]. Indeed they think of God, of Christ, and of heavenly things,
but after their own reason, and not after the Word of God: to wit, that their
apparel, their manner of living, and their whole conversation is holy and
pleaseth Christ: whom not only they hope to pacify by this straitness of life,
but also to be rewarded of him for their good deeds and righteousness.
Therefore their most spiritual thoughts (as they dream of them) are not only
most fleshly, but also most wicked: for they would wipe away their sins, and
obtain grace and everlasting life by the trust and affiance they have in their
own righteousness, rejecting and despising the Word, faith, and Christ. All the
worshippings and services of God therefore, and all religions without Christ
are idolatry and idolservice.
In
Christ alone the Father is well pleased: whoso heareth him and doth that which
he hath commanded, the same is beloved because of the Beloved. He commandeth us
to believe his Word, and to be baptized, etc., and not to devise any new
worshipping or service of God.
I
have said before that the works of the flesh be manifest: as adultery,
fornication, and such-like be manifestly known to all men. But idolatry hath
such a goodly show, and is so spiritual, that it is known but to very few, that
is, to them only which believe in Christ, [to be the work of the flesh].
For
the monk when he liveth chastely, fasteth, prayeth, or saith mass, is so far
from thinking himself to be an idolater, or that he fulfilleth any work of the
flesh, that he is assuredly persuaded that he is led and governed by the
Spirit, that he walketh according to the Spirit, that he thinketh, speaketh,
and doth nothing else but mere spiritual things, and that he doth such service
unto God as is most acceptable unto him. No man can at this day persuade the
Papists that their private mass is a great blasphemy against God, and idolatry,
yea and that so horrible, as never was any in the Church since the Apostles’
time. For they are blind and obstinate, and therefore they judge so perversely
of God and God’s matters, thinking idolatry to be the true service of God, and
contrariwise, faith to be idolatry, etc. But we which believe in Christ and know
his mind, are able to judge and to discern all things, and cannot truly and
before God be judged of any man (1 Corinthians 2:15).
Hereby
it is plain that Paul calleth flesh whatsoever is in man, comprehending all the
three powers of the soul, that is, the will that lusteth, the will that is
inclined to anger, and the understanding. The works of the will that lusteth,
are adultery, fornication, uncleanness, and suchlike.
The
works of the will inclined to wrath, are quarrellings, contentions, murder, and
such other. The works of understanding or reason, are errors, false religions,
superstitions, idolatry, heresies, that is to say, sects, and such-like. It is
very necessary for us to know these things: for this word ‘flesh’ was so
darkened in the whole kingdom of the Pope, that they have taken the work of the
flesh to be nothing else but the accomplishing of fleshly lust or the act of
lechery: wherefore it was not possible for them to understand Paul. But here we
may plainly see that Paul reckoneth idolatry and heresy amongst the works of
the flesh, which two (as before we have said) reason esteemeth to be most high
and excellent virtues, wisdom, religion, holiness, and righteousness. Paul
(Colossians 2:18) calleth it the religion of angels. But although it seem to be
never so holy and spiritual, yet it is nothing else but a work of the flesh, an
abomination and idolatry against the Gospel, against faith, and against the
true service of God. This do the faithful see, for they have spiritual eyes:
but the justiciaries judge the contrary. For a monk cannot be persuaded that
his vows are works of the flesh. So the Turk believeth nothing less than that
his observation of the Alcoran, his washings, and other ceremonies which he
observeth, be works of the flesh.
Of witchcraft I have spoken before
in the third chapter. This vice was very common in these our days before the
light and truth of the Gospel was revealed. When I was a child, there were many
witches [and sorcerers] which bewitched both cattle and men, but specially
children, and did great harm also to the crops by tempests and hailstorms which
they caused by their enchantments. But now in the light of the Gospel these
things be not so commonly heard of, for the Gospel thrusteth the devil out of
his seat with all his illusions. But now he bewitcheth men much more horribly,
namely, with spiritual sorcery and witchcraft.
Paul
reckoneth witchcraft among the works of the flesh, which notwithstanding, as
all men know, is not a work of fleshly lust or lechery, but a kind of idolatry.
For witchcraft covenanteth with the devils: superstition or idolatry
covenanteth with God, albeit not with the true God, but with a counterfeit God.
Wherefore idolatry is indeed a spiritual witchcraft. For as witches do enchant
cattle and men: so idolaters, that is to say, all justiciaries [or justifiers
of themselves], go about to bewitch God and to make him such a one as they do
imagine. Now they imagine him to such a one as will justify them, not of his
mere grace [and mercy] and through faith in Christ, but in respect of their
will-worshippings and works of their own choosing, and in recompense thereof
will give them righteousness and life everlasting. But whilst they go about to
bewitch God, they bewitch themselves. For if they continue in this wicked
opinion which they conceive of God, they shall die in their idolatry and be
damned.
Most
of the works of the flesh are well known, therefore they shall not need any further
declaration.
By the name of sects Paul meaneth
here, not those divisions or contentions which rise sometimes in the government
of households or of commonweals for worldly and earthly matters; but those
which rise in the Church about doctrine, faith, and works. Heresies, that is to
say, sects, have always been in the Church, as we have said before in diverse
places.
Notwithstanding
the Pope is an arch-heretic and the head of all heretics; for he hath filled
the world as it were with a huge flood of infinite sects [and errors]. No one
sort of monk could agree with another; for they measured their holiness by the
straightness of their orders. Hereof it cometh that the Carthusian will needs
be counted holier than the Franciscan, and so likewise the rest. Wherefore
there is no unity of the Spirit, nor concord of minds, but great discord in the
papistical church. There is no conformity in their doctrine, faith, religion,
or serving of God, but all things are most diverse. Contrariwise, amongst the Christians,
the Word, faith, worship, religion, Sacraments, Christ, God, heart soul, mind,
and will are all one and common to all; and as touching outward conversation,
the diversity of states, [degrees] and conditions of life hindereth this
spiritual concord [and unity] nothing at all, as before I have said. And they
which have this unity of the Spirit, can certainly judge of all sects, which
otherwise no man understandeth: as indeed no divine in the Papacy understood,
that Paul in this place condemneth all the worshippings, religions, continency,
and all the honest conversation and holy life in outward appearance, of all the
Papists, Sectaries [and schismatics]: but they all thought that he speaketh of
the gross idolatry and heresies of the Gentiles and Turks which manifestly
blaspheme the name of Christ, etc.
Paul doth not say that to eat and
drink be works of the flesh, but to be drunken and to surfeit, which of all other
vices are most common at this day. Whoso are given to this more than beastly
[dissoluteness and] excess, let them know that they are not spiritual, how much
soever they boast themselves so to be, but they follow the flesh and perform
the works thereof. Therefore is this horrible sentence pronounced against them,
that they shall not be inheritors of the
For it is impossible to reckon up
all the works of the flesh.
Whereof I tell you, as I have also told you before, that they which do such things, shall not inherit the kingdom of God
This is a very hard and a terrible
saying, but yet very necessary against false Christians and careless
hypocrites, which brag of the Gospel, of faith and of the Spirit, and yet in
all security they perform the works of the flesh. But chiefly the heretics,
being puffed up with opinions of spiritual matters (as they dream) are
possessed of the devil, and altogether carnal: therefore they perform and
fulfill the desires of the flesh, even with all the powers of the soul.
Therefore most necessary it was that so horrible and terrible a sentence should
be pronounced by the Apostle against such careless contemners and obstinate
hypocrites (namely, that all they which do such works of the flesh as Paul hath
recited, shall not inherit the kingdom of God), that yet some of them being
terrified by this severe sentence, may begin to fight against the works of the
flesh by the Spirit, that they accomplish not the same.
But the fruits of the spirit are love, joy, peace, longsuffering, sweetness, goodness, faithfulness, gentleness [or meekness], temperance
The Apostle saith not, the works of
the Spirit, as he said the works of the flesh, but he adorneth these Christian
virtues with a more honorable name, calling them the fruits of the Spirit. For
they bring with them most excellent fruits and commodities: for they that have
them give glory to God, and with the same do allure and provoke others to
embrace the doctrine and faith of Christ.
It had been enough to have said
‘love’, and no more; for love extendeth itself unto all the fruits of the
Spirit. And in 1 Corinthians 13 Paul attributeth to love all the fruits which
are done in the Spirit, when he saith: ‘Love is patient, courteous,’ etc.
Notwithstanding he would set it here by itself amongst the rest of the fruits
of the Spirit, and in the first place, thereby to admonish the Christians that
before all things they should love one another, giving honor one to another
through love, and every man esteeming better of another than of himself,
because they have Christ and the Holy Ghost dwelling in them, and because of
the Word, Baptism, and other gifts of God which Christians have.
This is the voice of the bridegroom
and of the bride, that is to say, sweet cogitations of Christ, wholesome
exhortations, pleasant songs or psalms, praises and thanksgiving, whereby the
godly do instruct, stir up and refresh one another. Therefore God loveth not
heaviness [and doubtfulness] of spirit: he hateth uncomfortable doctrine, heavy
and sorrowful cogitations, and loveth cheerful hearts. For therefore hath he
sent his Son, not to oppress us with heaviness and sorrow, but to cheer up our
souls in him. For this cause the Prophets, the Apostles, and Christ himself do
exhort us, yea they command us to rejoice and be glad. Zechariah 9:9: ‘Rejoice
thou daughter of
Both towards God and men, that
Christians may be peaceable and quiet; not contentious, nor hating one another,
but one bearing another’s burden through long-suffering or perseverance;
without the which, peace cannot continue, and therefore Paul putteth it next
after peace.
Long-suffering or perseverance.
Whereby a man doth not only bear
adversities, injuries, reproaches, and such-like, but also with patience
waiteth for the amendment of those which have done him any wrong. When the
devil cannot by force overcome those which are tempted, then seeketh he to
overcome them by long continuance.
For
he knoweth that we be earthen vessels, which cannot long endure and hold out
many knocks and violent strokes; therefore with long continuance [of
temptations] he overcometh many. To vanquish these his continual assaults we
must use long-suffering, which patiently looketh not only for the amendment of
those which do us wrong, but also for the end of those temptations, which the
devil raiseth up against us.
Which is, when a man is gentle and
tractable in his conversation and in his whole life. For Christians must not be
sharp and bitter, but gentle, mild, courteous and fair spoken, and such as make
others to delight in their company: which can wink at other men’s faults, or at
least expound them to the best: which will be well contented to yield and give
place to others, contented to bear with those which are froward and
intractable, as the very heathen said: ‘Thou must know the manners of thy
friend, but thou must not hate them.’ Such a one was [our Savior] Christ, as
everywhere is to be seen in the Gospel. It is said of Peter, that he wept so
often as he remembered the sweet mildness of Christ, which he used in his daily
conversation. It is an excellent virtue and most necessary in every kind of
life.
Which is, when a man willingly
helpeth others in their necessity by giving, lending, and such other means.
When Paul here reckoneth faith
amongst the fruits of the Spirit, it is manifest that he speaketh not of faith
in Christ, but of the fidelity or sincerity [of one man towards another].
Hereupon he saith in Corinthians 13 that charity ‘believeth all things.’
Therefore he that hath this faith is not suspicious, but of a sincere and
single heart; and although he be deceived, and findeth himself to be mocked,
yet such is his mildness, that he letteth it pass: briefly, he giveth credit to
all men, but he putteth not his trust in any man. On the contrary, where this virtue
is lacking, there men are suspicious, froward, wayward, dogged: they give place
to nobody, give credit to nobody: they can suffer nothing. Whatsoever is well
said or done by other, they cavil and slander it, and whoso will not laud and
magnify them, is hateful unto them. Therefore it is impossible for them to keep
charity, friendship, concord, and peace with men. But if these virtues be taken
away, what is this life, but biting and devouring one of another?
Faith
therefore in this place is, when one man giveth credit to another in things
pertaining to this present life. For what manner of life should we lead in this
world, if one man should not credit another?
Which is, when a man is not lightly
moved or provoked to anger. There be infinite occasions in this life which
provoke men to anger, but the godly overcome them by meekness.
This is a sobriety or modesty in the
whole life of man, which [virtue] Paul setteth against the works of flesh. He would
therefore that Christians should live soberly and chastely, that they should be
no adulterers, no fornicators, no wantons: and if they cannot live chastely, he
would have them to marry: also that they should not be contentious or
quarrellers, that they should not be given to drunkenness or surfeiting, but
that they should abstain from all these things. Chastity or continency
containeth all these. Jerome expoundeth it of virginity only, as though they
that be married could not be chaste; or as though the Apostle did write these
things only to virgins. In the first and second chapter to Titus, he warneth
all bishops, young women, and married folks, both man and wife, to be chaste
and pure.
Indeed there is a law, but not against
such; as he saith also in another place: ‘The law is not given to the righteous
man’ (1 Timothy 1:9). For the righteous liveth in such wise, that he hath no
need of any law to admonish or to constrain him; but without constraint of the
law, he willingly doth those things which the law requireth. Therefore the law
cannot accuse and condemn those that believe in Christ. Indeed the law accuseth
and terrifieth their consciences: but Christ apprehended by faith, vanquisheth
it with all its terrors and threatenings. To them therefore the law is utterly
abolished, and hath no right to accuse them: for they do that of their own
accord, which the law requireth. They have received the Holy Ghost by faith,
who will not suffer them to be idle. Although the flesh resist, yet do they
walk after the Spirit. So a Christian accomplisheth the law inwardly by faith
(for Christ is the perfection of the law unto righteousness, to all that do
believe), outwardly by works and by remission of sins. But those which perform
the works and desires of the flesh, the law doth accuse and condemn both
civilly and spiritually.
For they that are Christ’s have crucified the flesh with the affections and lusts thereof.
This whole place concerning works,
showeth that the true believers are no hypocrites. Therefore let no man deceive
himself; for whosoever, saith he, pertain unto Christ, have crucified the flesh
with all the vices and lusts thereof. For the saints, inasmuch as they have not
yet utterly put off the corrupt [and sinful] flesh, are inclined to sin, and do
neither fear nor love God so perfectly as they ought to do. Also they be
provoked to anger, to envy, to impatience, to carnal lust, and such-like
motions, which notwithstanding they accomplish not; for (as Paul here saith) they
crucify the flesh with all the passions and vices thereof. Which thing they do,
not only when they repress the wantonness of the flesh with fasting and other
exercises, but also (as Paul said before) when they walk according to the
Spirit: that is, when they being admonished by the threatenings of God, whereby
he showeth that he will severely punish sin, are afraid to commit sin; also
when they being armed with the Word of God, with faith and with prayer, do not
obey the lusts of the flesh.
When
they resist the flesh after this manner, they nail it to the cross with the
affections and desires thereof, so that although the flesh be yet alive, yet
can it not perform that which it would do, forasmuch as it is bound both hand
and foot, and fast nailed to the cross. The faithful then so long as they live
here do crucify the flesh; that is to say, they feel the lusts thereof, but
they obey them not. For they being furnished with the armor of God, that is,
with faith, hope, and the sword of the Spirit, do resist the flesh; and with
these spiritual nails they fasten the same unto the cross, so that it is
constrained to be subject to the Spirit. Afterwards when they die, they put it
off wholly: and when they shall rise again from death to life, they shall have
a pure and uncorrupt flesh without all affections and lusts.
If we live in the spirit, let us also walk in the spirit
The Apostle reckoned before amongst
the works of the flesh heresy and envy, and pronounced sentence against those
which are envious, and which are authors of sects, that they should not inherit
the
Was
it not sufficient to have done it once? Indeed he doth it of purpose: for he
taketh occasion here to inveigh against that execrable vice of vainglory, which
was the cause of the troubles that were in all the churches of Galatia, and
hath been always most pernicious and hurtful to the whole Church of Christ.
Therefore in his Epistle to Titus, he would not that a proud man should be
ordained a bishop. For pride (as Augustine truly saith) is the mother of all
heresies, or rather the head-spring of all sin and confusion: which thing all
histories as well holy as profane do witness.
Now,
vainglory or arrogancy hath always been a common poison in the world, which the
very heathen poets and historiographers have always vehemently reproved. There
is no village wherein there is not some one or other to be found, that would be
counted wiser, and be more esteemed than all the rest. But they are chiefly
infected with this disease, which stand upon their reputation for learning and
wisdom. In this case no man will yield to another, according to this saying: Ye
shall not lightly find a man that will yield unto others the praise of wit and
skill. For it is a goodly thing to see men point at one, and say: This is he.
But this vice is not so hurtful in private persons, no nor in any kind of
magistrate, as it is in them that have any charge in the Church. Albeit in
civil government (specially if it be in great personages) it is not only a
cause of troubles and ruins of commonweals, but also the troubles and
alterations of kingdoms and empires: which thing the histories both of the
Scripture and profane writers do witness.
But
when this poison creepeth into the Church or Spiritual kingdom, it cannot be
expressed how hurtful it is. For there is no contention as touching learning,
wit, beauty, riches, kingdoms empires and such-like; but as touching salvation
or damnation, eternal life or eternal death. Therefore Paul earnestly exhorteth
the ministers of the Word to fly this vice, saying: ‘If we live in the Spirit,’
etc. As if he should say: If it be true that we live by the Spirit, let us also
proceed orderly and walk in the Spirit. For where the Spirit is, it reneweth
men and worketh in them new motions: that is to say, whereas they were before
vainglorious, wrathful and envious, etc., it maketh them now humble, gentle,
and patient, etc. Such men seek not their own glory, but the glory of God: they
do not provoke one another, or envy one another, but give place one to another,
and in giving honor prevent one another. Contrariwise, they that be desirous of
glory, and envy one another, may boast that they have the Spirit and live after
the Spirit; but they deceive themselves, they follow the flesh and do the works
thereof, and they have their judgment already, that they shall not inherit the
kingdom of God.
Now,
as nothing is more dangerous to the Church than this execrable vice, so is
there nothing more common: for when God sendeth forth laborers into his
harvest, by and by Satan raiseth up his ministers also, who will in no wise be
counted inferior to those that are rightly called. Here straitway riseth
dissension. The wicked will not yield one hair’s breadth to the godly; for they
dream that they far pass them in wit, in learning, in godliness, in spirit and
other virtues. Much less ought the godly to yield to the wicked, lest the
doctrine of faith come in danger. Moreover, such is the nature of the ministers
of Satan, that they can make a goodly show that they are very charitable,
humble, lovers of concord, and are endued with other fruits of the Spirit; also
they protest that they seek nothing else but the glory of God and the salvation
of men’s souls: and yet are they full of vain glory, doing all things for none
other end but to get praise and estimation among men. To be short, they think
that godliness is gain, and that the ministry of the Word is delivered unto
them that they may get fame and estimation thereby. Wherefore they cannot but
be authors of dissensions and sects.
Forasmuch
then as the vain glory of the false apostles was the cause that the churches of
Notwithstanding
he doth not only inveigh against the false apostles, which is his time troubled
the churches of Galatia; but also he foresaw in spirit, that there should be an
infinite number of such even to the world’s end, which being infected with this
pernicious vice should thrust themselves uncalled into the Church, boasting of
the Spirit and heavenly doctrine, and under this pretense should quite
overthrow the true doctrine and faith.
Many
such have we also seen in these our days, who, not being called, have thrust
themselves into the kingdom of the Spirit, that is to say, into the ministry of
the Word; and by this hypocrisy they have purchased unto themselves fame and
estimation, that they were great teachers of the Gospel, and such as lived in
the Spirit, and walked according to the same. But when by their fair speaking
they had won the minds of the people, they turned by and by from the right way
and began to teach some new thing, whereby they might make a name for
themselves as the first that had pointed out the errors in the Church, put away
and corrected the abuses, overthrown the papacy and discovered some fine new
doctrine, and therefore as men that had good right to hold the primacy among
the evangelical doctors. But because their glory consisted in men’s mouths and
not in God therefore it could not be firm and stable; but, according to Paul’s
prophecy, it turned to their own confusion, and their end was destruction. For
‘the wicked shall not stand in judgment, but shall be taken away like chaff,
and scattered abroad with the wind,’ (Psalm 1:4 f.).
The
same judgment remaineth for all such as in preaching the Gospel seek their own
things and not the things of Jesus Christ. For the Gospel is not delivered unto
us that we should thereby seek our own praise and glory, or that the people
should honor and magnify us which are the ministers thereof: but to the end
that the benefit and glory of Christ might be preached and published, and that
the Father might be glorified in his mercy offered unto us in Christ his Son,
whom he delivered for us all, and with him hath given us all things. Wherefore
the Gospel is a doctrine wherein we ought to seek nothing less than our own
glory. It setteth forth unto us heavenly and eternal things; which are not our
own, which we have neither done nor deserved; but it offereth the same unto us,
I say, which are unworthy, and that through the mere goodness [and grace] of
God. Why should we then seek praise and glory thereby? He therefore that
seeketh his own glory in the Gospel, speaketh of himself: and he that speaketh
of himself is a liar, and there is unrighteousness in him. Contrariwise he that
seeketh the glory of him that sent him, is true, and there is no
unrighteousness in him (John
Paul
therefore giveth earnest charge to all the ministers of the Word, saying ‘If we
live in the Spirit, let us also walk in the Spirit,’ that is to say: let us
abide in the doctrine of truth which hath been taught unto us, in brotherly
love and spiritual concord; and let us preach Christ and the glory of God in
simplicity of heart, and let us confess that we have received all things of
him: let us not think more of ourselves than of others; let us raise up no
sects. For this is not to walk rightly, but rather to range out of the way, and
to set up a new and perverse way of walking.
Hereby
we may understand that God, of His special grace, maketh the teachers of the
Gospel subject to the cross and to all kinds of afflictions, for the salvation
of themselves and of the people; for otherwise they could by no means suppress
and beat down this beast which is called vainglory.
For
if no persecution, no cross or reproach followed the doctrine of the Gospel,
but only praise, reputation and glory amongst men, then would all the
professors thereof be infected and perish through the poison of vainglory.
Jerome saith, that he had seen many which could suffer great inconveniences in
their body and goods, but none that could despise their own praises. For it is
[almost] impossible for a man not to be puffed up, when he heareth anything
spoken in the praise of his own virtues. Paul, notwithstanding that he had the
spirit of Christ, saith that there was given unto him the messenger of Satan to
buffet him, because he should not be exalted out of measure through the
greatness of his revelations. Therefore Augustine saith very well: If a
minister of the Word be praised, he is in danger: if a brother despise or
dispraise him, he is also in danger. He that heareth me preach the Word, ought
to honor me for the Word’s sake; if he honoreth me, he doeth well, but if I am
proud thereof, I am in danger. Contrariwise if he despise me, I am out of
danger; but so is not he.
Wherefore
we must by all means honor our ‘good’ (Romans
Wherefore
let everyone that boasteth of the Spirit, see that he remain
in order. If thou be praised, know that it is not thou that is praised, but
Christ to whom all praise is due. For in that thou teachest the Word purely and
livest godly, these are not thine own gifts, but the gifts of God: therefore
thou art not praised, but God in thee. When thou dost acknowledge this, thou
wilt walk orderly, and not be puffed up with vainglory (‘For what hast thou
that thou hast not received?’: 1 Corinthians 4:7), but wilt confess that thou
hast received the same of God, and wilt not be moved with injuries, reproaches
or persecution to forsake thy calling.
God
therefore of his special grace at this day, covereth our glory with infamy,
reproach, mortal hatred, cruel persecution, railing and cursing of the whole
world; also with the contempt and ingratitude even of those among whom we live,
as well the common sort, as also the citizens, gentlemen, and noblemen (whose
enmity, hatred and persecution against the Gospel, like as it is privy and
inward, so is it more dangerous than the cruel and outrageous dealings of our
open enemies), that we should not wax proud of the gifts of God in us. This
mill-stone must be hanged about our neck, that we be not infected with that
pestilent poison of vainglory.
Some
there be of our side which love and reverence us for the ministry of the Word:
but where there is one that reverenceth us, there be on the other side an
hundred that hate and persecute us. These spiteful dealings therefore, and
these persecutions of our enemies, this great contempt and ingratitude, this
cruel and privy hatred of them among whom we live, are such pleasant sights and
make us so merry, that we easily forget vainglory. Wherefore, rejoicing in the
Lord who is our glory, we remain in order.
Though
we far surpass other in spiritual gifts, we acknowledge these to be the gifts
of God, and not our own, given for the edifying of the Body of Christ;
therefore we be not proud of them. For we know that more is required of them to
whom much is committed, than of them which have received but little. Moreover,
we know that there is no respect of persons before God. Therefore a poor artificer
faithfully using the gift which God hath given him, pleaseth God no less than a
preacher of the Word; for he serveth God in the same faith and with the same
spirit. Wherefore we ought no less to regard the meanest Christians, than they
regard us. And by this means shall we continue free from the poison of
vainglory, and walk in the Spirit.
Contrariwise,
the fantastical spirits which seek their own glory, the favor of men, the peace
of the world, the ease of the flesh, and not the glory of Christ, nor yet the
health of men’s souls (although they protest that they seek nothing else)
cannot choose but discover themselves in commending their own doctrine and
industry, and dispraising other men’s, and all to get them a name and praise.
No man, say they, knew this before me: I first saw and taught this, etc.
Therefore they are all vainglorious spirits, that is, they do not rejoice and
glory in the Lord; but then do they glory, then are they stout and hardy, when
they are magnified of the people, whose hearts they win by wonderful sleights
and subtleties; for in their words, gestures, and writings, they can
counterfeit and dissemble all things. But when they are not praised and
commended of the people, then be they the most fearful men in the world; for
they hate and shun the cross of Christ and persecution. On the contrary, when
they are praised and magnified, as I said, none are so stout, no Hector or
Achilles so bold and hardy as they.
Such
a sly and crafty beast therefore is the flesh, that for none other cause it
forsaketh his function, corrupteth true doctrine, and breaketh the concord of
the Church, than only upon this cursed vainglory. Therefore it is not without
cause that Paul so sharply inveigheth against it both here and in other places,
as before in the fourth chapter: ‘They are (saith he) jealous over you amiss;
yea they would exclude you from me, that ye should altogether love them;’ that
is to say, they would discredit me, that they themselves might be famous. They
seek not Christ’s glory and your salvation, but their own glory, my reproach
and your bondage.
Let us not be desirous of vainglory
Which is to glory, not in God and in
the truth (as I have said) but in ‘lies,’ in the opinion, liking and estimation
of the people. Here is no right foundation of true glory, but a false
foundation, and therefore impossible long to stand. He that praiseth a man as
he is a man, is a liar; for there is nothing praiseworthy in him, but all
things are worthy of condemnation.
Therefore,
as touching our person, this is our glory, that all men have sinned and are
guilty of everlasting death before God. But the case is otherwise when our
ministry is praised. Wherefore we must not only wish, but also to the uttermost
of our power endeavor, that men may magnify it and have it in due reverence;
for this shall turn to their salvation. Paul warneth the Romans that they
offend no man, to the end (saith he) ‘that our commodity be not evil spoken of’
(Romans
Therefore,
when our ministry is praised, we be not praised for our own person’s sake, but
(as the Psalm saith) we are praised in God and in His holy name (Psalm 89:17).
Provoking one another, and envying one another
Here he describeth the effect and
fruit of vainglory. He that teacheth any error, or is an author of any new
doctrine, cannot but provoke others; and when they do not approve and receive
his doctrine, by and by he beginneth to hate them most bitterly. We see at this
day with what deadly hatred the Sectaries are inflamed against us, because we
will not give place to them, and approve their errors. We did not first provoke
them, nor spread abroad any wicked opinion in the world: but, rebuking certain
abuses in the Church, and faithfully teaching the article of justification,
have walked in good order. But they, forsaking this article, have taught many
things contrary to the Word of God, concerning the Sacraments, original sin,
the spoken Word, etc. Here, because we would not lose the truth of the Gospel,
we have set ourselves against them, and have condemned their errors: which
thing because they could not abide, they did not only provoke us first without
cause, but also do still most spitefully hate us, and that upon no other
occasion but only upon vainglory; for they would gladly deface us, that they
alone might rule and reign: for they imagine that it is a great glory to
profess the Gospel, whereas indeed there is no greater ignominy in the sight of
the world.
CHAPTER 6
Brethren, if a man be overtaken in any fault, ye which are spiritual, restore such a one with the spirit of meekness.
ANOTHER goodly moral precept, and
very necessary in this our day. The Sacramentarians seize upon this place and
infer from it that we ought in patience to yield somewhat unto fallen brethren,
and to conceal their error through love, which ‘believeth all things, hopeth
all things, endureth all things’ (1 Corinthians 13:7), especially seeing that
Paul here plainly teacheth that they which be spiritual should restore them
that err with a spirit of meekness. The matter (say they) is not of so great
moment that for this one article we should break Christian concord, than which
the Church hath nothing more goodly and profitable, etc. So they discourse to
us of the forgiveness of sins, and accuse us of being obstinate because we will
not yield an hair’s breadth unto them, nor suffer their error (which they will
not openly confess), and much less will we restore them in a spirit of
meekness. So do these jolly fellows adorn themselves and their cause, and bring
us into contempt with many.
Nothing
(as Christ is my witness) hath so grievously vexed and troubled me these many
years as that discord in doctrine, whereof even the Sacramentarians themselves
know very well that I was not the author, if they will but confess the truth.
For that which I did believe and teach in the beginning of this cause,
concerning justification, the Sacraments, and all other articles of Christian
doctrine, that do I yet at this day believe and profess (but with greater
assurance: for this hath increased through study, practice and experience, and
also through great and frequent temptations); and I do daily pray unto Christ,
that he will preserve and strengthen me in that faith and confession unto the
day of his coming in glory. Amen. Moreover, it is manifest in the whole of
Germany that the doctrine of the Gospel was at first assailed by none save the
Papists; and among them which received it, there was full concord concerning
all the articles of Christian doctrine: which concord did endure until the
Sectaries came forth with their new opinions, not only touching the Sacraments,
but also certain other articles. They were the first that troubled the churches
and brake their concord. From that time forward there arose, as there could not
but arise, more and more sects and even greater dissensions in consequence.
Wherefore they do us this great injury against their conscience, and subject us
in the sight of all the world to this intolerable reproach beyond our desert.
It is a very grievous thing that the guiltless should suffer, especially in so
burdensome a matter, the punishment which another hath deserved.
But
we could easily forget this injury, and receive and restore them with a spirit
of meekness, if only they would return to the right way and walk orderly with
us: that is to say, if they would believe and teach godly concerning the Lord’s
Supper and the other articles of Christian doctrine, and with one consent
together with us would preach, not their own opinions, but Christ, that the Son
of God might be glorified through us, and the Father through him. But seeing
they make much of charity and concord, and make light of the matter of the
Sacrament, as though it were of small moment how we think of the Eucharist
instituted by Christ our Lord, this we may in no wise suffer; but as much as
they preach concord of life, so much must we preach concord of doctrine and
faith. If they will let us have this sound and whole, then we together with
them will also extol the concord of charity, which is of far less account than
the concord of faith or of the Spirit. For if thou lose this, thou hast lost
Christ: and when he is lost, charity will profit thee nothing. Contrariwise, if
thou retain the unity of the Spirit, and Christ, it hurteth thee not if thou
dissent from them which corrupt the Word and thereby rend the unity of the
Spirit. I had rather, therefore, that they and all the world should depart from
me and be my enemies, than that I should depart from Christ and have him for my
enemy: which must come to pass, if I should leave his simple and manifest Word
and cleave to their vain dreams, whereby they wrest the words of Christ to
their own opinion.
But
with such as love Christ and faithfully teach and believe his Word, we offer
not only to keep peace and concord, but also to bear their infirmities and
sins, and to restore them when they be fallen (as Paul here biddeth us to do)
in a spirit of meekness. So Paul did bear the infirmity and fall of the
Galatians and others (which were led astray by the false apostles) when they
heartily repented. So he received into grace that unchaste Corinthian (2
Corinthians 2:7 f.); also he reconciled Onesimus the runaway slave, whom he had
begotten at
So
neither can we suffer this cause to be made of small account, because he whose
cause it is, is great. Once indeed he was small, when
he lay in the manger: and yet notwithstanding he was even then so great that he
was worshipped by the angels and proclaimed Lord of all. Therefore we will not
suffer his Word to be injured in any article. In the articles of faith nothing
ought to seem little or of small account to us, and such as we could forego. For
the remission of sins pertaineth to the weak in faith and life, which
acknowledge their sin and seek pardon, and not to such as are corrupters of
doctrine, which acknowledge not their error and sin, but stubbornly defend it
as truth and righteousness. And by so doing, they cause us to lose the
remission of sins, because they pervert and deny the Word that preacheth and
bringeth the same. Wherefore let them first be at one with us in Christ, that
is, let them confess their sin and correct their error; and if then we should
be lacking in the spirit of meekness, they might justly accuse us.
He
that diligently weigheth the words of the Apostle, may plainly perceive that he
speaketh not of heresies or sins against doctrine, but of far lesser sins, into
the which a man falleth not willfully and of set purpose, but of infirmity. And
hereof it cometh that he useth so gentle and fatherly words, not calling it
error or sin, but a ‘fault.’ Again, to the intent to diminish, and as it were
to excuse the sin, and to remove the whole fault from man, he addeth: ‘If any
man be overtaken,’ that is to say, be beguiled of the devil or the flesh. Yea,
and this term or name of ‘man’ helpeth something also to diminish and qualify
the matter. As if he should say: What is so proper unto man as to fall, to be
deceived, and to err? So saith Moses in Leviticus 6:3: ‘They are wont to sin
like men.’ Wherefore this is a sentence full of comfort, which once in a
terrible conflict delivered me from death.
Forasmuch
then as the saints in this life do not only live in the flesh, but now and then
also through the enticement of the devil, fulfill the lust of the flesh, that
is to say, fall into impatiency, envy, wrath, error, doubting, distrust, and
such-like (for Satan always assaileth both, that is, as well the purity of
doctrine, which he laboreth to take away by sects and dissensions, as also the
soundness of life, which he corrupteth with daily faults and offenses);
therefore Paul teacheth how such men that are fallen should be dealt withal,
namely, that they which are strong, should raise up and restore them again with
the spirit of meekness.
These
things it behoveth them specially to know, which are in the ministry of the
Word, lest whilst they go about to touch all things to the quick, they forget
the fatherly and motherly affection which Paul here requireth of those that
have the charge of souls. And of this precept he hath set forth an example (2
Corinthians 2:6 ff.), where he saith that it was sufficient that he which was
excommunicate was rebuked of many, and that they ought now to forgive him and
comfort him, lest he should be swallowed up with overmuch sorrow. Wherefore I
beseech you (saith he) use charity towards him, etc. Therefore the pastors and
ministers must indeed sharply rebuke those which are fallen, but when they see
that they are sorrowful for their offenses, then let them begin to raise them
up again, to comfort them and to diminish and qualify their faults as much as
they can, but yet through mercy only, which they must set against sin, lest
they that be fallen be swallowed up with overmuch heaviness. As the Holy Ghost
is precise in maintaining and defending the doctrine of faith, so is he mild
and pitiful in forbearing and qualifying men’s sins, if they which have committed
them be sorrowful for the same.
But
as for the Pope’s synagogue, like as in all other matters it hath both taught
and done clean contrary to the commandment and example of Paul, even so hath it
done in this thing also. The Roman pontiff and his bishops have been very
tyrants and butchers of men’s consciences, For they have burdened them from
time to time with new traditions, and for every light matter have vexed them
with their excommunications; and that they might the more easily obey their vain
terrors, they annexed thereunto these sentences of Pope Gregory: It is the part
and property of good minds to be afraid of a fault where no fault is. And
again: Our censures must be feared, yea, though they be unjust and wrongful. By
these sayings (which were brought into the Church by the devil) they
established their excommunication and this majesty of the papacy, which is so
terrible to the whole world. There is no need of such humility and goodness of
minds, but it is enough to confess a fault where a fault is. O thou Romish
Satan, who gave thee this power to terrify and condemn men’s consciences, that
were terrified enough before, with thy unjust and wrongful sentences?
Thou
oughtest rather to have raised them up, to have delivered them from false fears,
and to have brought them from lies and errors to the truth. This thou omittest,
and according to thy title and name, to wit, the man of sin and child of
perdition (2 Thessalonians 2:3), thou imaginest a fault where no fault is. This
is indeed the craft and deceit of Antichrist, whereby the Pope hath most
mightily established his excommunication and tyranny.
For
whosoever despised his unjust sentences was counted very obstinate and wicked:
as some princes did, howbeit against their consciences; for in those times of.
darkness, they did not understand that the Pope’s curses were vain.
Let
them therefore to whom the charge of men’s consciences is committed, learn by
this commandment of Paul, how they ought to handle those that have offended.
Brethren (saith he), if any man be overtaken, do not trouble him or make him
more sorrowful: be not bitter unto him; do not reject or condemn him, but amend
him and raise him up again; and by the spirit of lenity and mildness restore
that which in him is decayed by the deceit of the devil or by the weakness of
the flesh. For the kingdom whereunto ye are called, is a kingdom not of terror
or heaviness, but of boldness, joy, and gladness. Therefore if ye see any
brother cast down and afflicted by occasion of sin which he hath committed, run
unto him, and reaching out your hand, raise him up again, comfort him with
sweet words, and embrace him with motherly arms. As for those that be
hard-hearted and obstinate, which without fear continue careless in their sins,
rebuke them sharply. But on the other side (as I said) they that be overtaken
with any sin, and are heavy and sorrowful for their fault which they have
committed, must be raised up and admonished by you that are spiritual, and that
in the spirit of meekness, and not in the zeal of severe justice, as some have
done, who when they should have refreshed thirsty consciences with some sweet
consolation, gave them gall and vinegar to drink, as the Jews did unto Christ
hanging on the Cross. These things do sufficiently show that the forgiveness of
sins must be applied, not unto doctrine, but unto life and our works. Here let
no man condemn another or upbraid him harshly and in anger. Ezekiel (Ezekiel
34:4) saith of the shepherds of
For God would not have those that are bruised to be cast away, but
to be raised up, as the Psalm saith (Psalm 145:14). For God hath
bestowed more upon them than we have done, that is to say, the life and blood
of his own Son. Wherefore we ought also to receive, to aid and comfort such
with all mildness and gentleness. Wherefore we refuse not pardon to the
Sacramentarians or other authors of impious sects, but from our hearts we
forgive them their insults and blasphemies against Christ: and of the hurt they
have done unto us, we will never make mention again, if only they will repent,
put away their wicked doctrine wherewith they have troubled the churches, and
walk in the right way orderly with us. But if they continue in their error, and
destroy the true order, in vain do they require of us the forgiveness of sins.
Considering thyself, lest thou also be tempted
This is a very necessary admonition
to beat down the sharp dealings of such [pastors] as show no pity in raising up
and restoring again them which are fallen. ‘There is no sin (saith Augustine)
which any man hath done, but another man may do the same.’ We stand on a
slippery ground; therefore if we wax proud and leave off our duty, there is
nothing so easy unto us as to fall. It was well said therefore of one in the
book called The Lives of the Fathers, when it was told him that one of his
brethren was fallen into whoredom: ‘He fell yesterday (saith he), and I may
fall to-day.’ Paul therefore addeth this earnest admonition, that the pastors
should not be rigorous and unmerciful towards the offenders, or measure their
own holiness by other men’s sins; but that they should bear a motherly
affection towards them, and think thus with themselves: This man is fallen; it
may be that I also shall fall more dangerously and more shamefully than he did.
And
if they which be so ready to judge and condemn other, would well consider their
own sins, they should find the sins of others which are fallen to be but motes,
and their own sins to be great beams (Matthew 7:3). ‘Let him therefore that
standeth take heed lest he fall’ (1 Corinthians
Bear ye one another’s burdens, and so fulfil the law of Christ
This is a gentle commandment; to the
which he joineth a great commendation. The law of Christ is the law of love. Christ,
after he had redeemed us, renewed us and made us his Church, gave us no other
law but the law of mutual love: ‘A new commandment give I to you, that ye love
one another, as I have loved you,’ and: ‘By this shall all men know that ye are
my disciples’ etc. (John
Seeing
then there be vices in every state of life, and in all men, therefore Paul
setteth forth the law of Christ unto the faithful, whereby he exhorteth them to
bear one another’s burdens. They which do not so, do plainly witness that they
understand not one jot of the law of Christ, which is the law of love: which,
as Paul saith (1 Corinthians 13.) believeth all things, hopeth all things, and
beareth all the burdens of the brethren; yet always holding the first
commandment, wherein they that offend, do not transgress the law of Christ,
that is to say, the law of charity, they do not hurt nor offend their neighbor,
but Christ and his kingdom which he hath purchased with his own blood. This
kingdom is not maintained by the law of charity, but by the Word of God, by
faith and by the Holy Ghost. This commandment then of bearing one another’s
burdens belongeth not to them which deny Christ, and not only do not
acknowledge their sin, but also defend it; neither doth it belong unto those
which continue still in their sins (who also do partly deny Christ), but such
must be forsaken, lest we become partakers of their evil works. On the
contrary, they which willingly hear the Word of God and believe, and yet
notwithstanding against their will do fall into sin, and after they be
admonished, do not only receive such admonition gladly, but also detest their
sin and endeavor to amend; these, I say, are they which be overtaken with sin,
and have the burdens that Paul commandeth us to bear. In this case let us not
be rigorous and merciless; but after the example of Christ, who beareth and forbeareth
such, let us bear and forbear them also; for if he punish not such (which thing
notwithstanding he might justly do), much less ought we so to do.
For if any man think himself to be somewhat, when indeed he is nothing, he deceiveth himself
Here again he reprehendeth the
authors of sects, and painteth them out an their right colors; to wit, that
they be hard-hearted, merciless, and without compassion, such as despise the
weak, and will not vouchsafe to bear their burdens, but require all things straitly
and precisely (like wayward husbands and severe schoolmasters) whom nothing can
please but what they themselves do; who also will be always thy bitter enemies
unless thou commend whatsoever they say or do, and in all things frame thyself
according to their appetite. Of all men therefore they are the proudest, and
dare take upon them all things. And this is it that Paul saith here: they think
themselves to be somewhat, that is to say, that they have the Holy Ghost, that
they understand all the mysteries of the Scriptures, that they cannot err and
fall, and need not the remission of sins, etc.
Wherefore
Paul addeth very well, that they are nothing; but that they deceive themselves
with the foolish persuasions of their own wisdom and holiness. They understand
nothing therefore either of Christ or of the law of Christ; for if they did,
they would say: Brother, thou art infected with such a vice, and I am infected
with another. God hath forgiven me ten thousand talents, and I will forgive
thee an hundred pence, etc. (Matthew
But let every man try his own work, and then he shall have rejoicing in himself only, and not in another
He goeth forward in rebuking those
proud and vainglorious fellows. For the desire of vainglory is an odious and
cursed vice; it is the occasion of all evils, and troubleth both commonweals
and consciences. And especially in spiritual matters it is such an evil as is
incurable. And albeit that this place may be understood of the works of this
life or civil conversation, yet principally the Apostle speaketh of the work of
the ministry, and inveigheth against those vainglorious heads, which with their
fantastical opinions do trouble well-instructed consciences.
And
this is the property of those which are infected with this poison of vainglory,
that they have no regard whether their works, that is to say, their ministry,
be pure, [simple and faithful,] or not; but this only they seek, that they may
have the praise of the people. So the false apostles, when they saw that Paul preached
the Gospel purely to the Galatians, and that they could not bring any better
doctrine, began to find fault at those things which he had godly and faithfully
taught, and to prefer their own doctrine before the doctrine of Paul; and by
this subtility they won the favor of the Galatians, and brought Paul into
hatred among them. There the proud and vainglorious do join these three vices
together: first, they are greedy of glory; secondly, they are marvelous witty
and wily in finding fault with other men’s doings and sayings, thereby to
purchase the [love, the wellliking and] praise of the people; and thirdly, when
they have once gotten a name (though it be by other men’s travail), they become
so stout and full of stomach, that they dare venture upon all things. Therefore
they are pernicious and pestilent fellows, whom I hate even with my very heart;
for they seek their own, and not that which is of Jesus Christ, etc.
(Philippians
Against
such Paul speaketh here. As if he should say: Such vainglorious spirits do
their work, that is to say, they teach the Gospel to this end that they may win
praise and estimation among men, that is, that they may be counted excellent
doctors, with whom Paul and others might not be compared. And when they have
gotten this estimation, then begin they to reprehend the sayings and doings of
other men, and highly commend their own: and by this subilty they bewitch the
minds of the people, who, because they have itching ears, are not only
delighted with new opinions, but also rejoice to see those teachers which they
had before, to be abased and defaced by these new upstarts and glorious heads,
and all because they are come to a fullness and loathing of the Word.
Thus
it ought not to be, saith he, but let every man be faithful in his office: let
him not seek his own glory, nor depend upon the praise and commendation of the
people, but let his only care be to do his work truly, that is, let him teach
the Gospel purely. And if his work be sincere and sound, let him assure himself
that he shall lack no praise either before God or among the godly. In the mean
space, if he be not commended of the unthankful world, let this nothing move
him: for he knoweth that the end of his ministry is, not that he, but that
Christ should be glorified thereby. Wherefore, being furnished with the armor
of righteousness on the right hand and on the left (2 Corinthians 6:7), let him
say with a constant mind: I began not to teach the Gospel to the end that the
world should magnify me, and therefore I will not shrink from that which I have
begun, if the world hate, slander, or persecute me. He that is such a one,
teacheth the Word and attendeth upon his office faithfully, without any worldly
respect, that is, without regard of glory or gain, without the strength, wisdom
or authority of any man. He leaneth not to the praise of other men, for he hath
it in himself.
Wherefore
he that truly and faithfully executeth his office, careth not what the world
speak of him; he careth not whether the world praise or dispraise him, but he
hath praise in himself, which is the testimony of his conscience and [praise
or] glory in God. He may therefore say with Paul:
This
is our rejoicing, [this is our praise and glory,] even the testimony of our
conscience, that in simplicity and sincerity before God, and not in fleshly
wisdom, but in the grace of God, we have had our conversation in this world (2
Corinthians
The
other glory which the vainglorious [spirits] seek, is
uncertain and most perilous, for that they have it not in themselves, but it
consisteth in the mouth and opinion of the people. Therefore can they not have
the testimony of their own conscience, that they have done all things with
simplicity and sincerity for the advancing of the glory of God only and the
salvation of souls. For this is it which they seek, that they may be counted
famous through the work and labor of their preaching, and be praised of men.
They have therefore a glory, a trust and a testimony; but before men, not in
themselves nor before God. The godly do not desire glory after this manner. If
Paul had had his praise before men, and not in himself, he should have been
compelled to despair when he saw many cities, countries, and all
So
at this day, if our trust, our glory and rejoicing did depend upon the judgment
and favor of men, we should die with very anguish and sorrow of heart. For so
far off is it that the Papists, Sectaries, and the whole world do judge us
worthy of any reverence or praise, that they hate and persecute us most
bitterly; yea they would gladly overthrow our ministry and root out our
doctrine forever. We have therefore nothing before men but reproach.
But
we rejoice and we glory in the Lord; and therefore we do cheerfully and
faithfully attend upon our office which he hath given us and which we know is
acceptable to him. Thus doing, we care not whether our work do please or displease
the devil, whether the world love or hate us. For we, knowing our work to be
well done, and having a good conscience before God, go forward by honor and
dishonor, by evil report and good report, etc. (2 Corinthians 6:8). This, saith
Paul, is to have [rejoicing or] glory in thyself. And this admonition is very
necessary against that execrable vice of vainglory.
The
Gospel is a doctrine which both of itself, and also by the malice of the devil,
bringeth with it the cross and persecution. Therefore Paul is wont to call it
the Word of the cross and of offense (1 Corinthians
Therefore,
saith Paul, if ye be desirous of glory, seek it where it should be sought, not
in the mouth of other men, but in your own heart; which ye then do, when ye
execute your office truly and faithfully. So shall it come to pass, that
besides the glory which ye have in yourselves, ye shall have praise and
commendation also before men. But if ye glory in other men, and not in
yourselves, that shame and confusion which ye have inwardly in yourselves,
shall not be without reproach and confusion also outwardly before men. This
have we seen in certain fantastical spirits in these our days, which proved not
their work, that is, they did not seek only to .preach the Gospel purely and
simply, but misused it to gain praise among men, contrary to the second
commandment. Therefore, after their inward confusion, there followed also an
outward confusion and shame among men, according to that saying: ‘The Lord will
not hold him guiltless that taketh his name in vain’ (Exodus 20:7); and again:
‘They which despise me, shall be despised’ (1 Samuel
To
conclude, let every man prove his work; that is, let him do his endeavor that
his ministry may be faithful: for this above all things is required in the
ministers of the Word (1 Corinthians 4:2). As if he should say: Let every man
endeavor purely and faithfully to teach the Word, and let him have an eye to
nothing else but the glory of God and the salvation of souls; then shall his
work be faithful and sound; then shall he have glory and rejoicing in his own
conscience, so that he may boldly say, this my doctrine and ministry pleaseth
God. And this is indeed an excellent glory.
This
sentence may also be well applied to those works which are done of the faithful
in every state of life. As, if a magistrate, an householder, a servant, a
schoolmaster, a scholar, etc. abide in his vocation, and do his duty therein
faithfully, not troubling himself with those works which pertain not to his
vocation, he may glory and rejoice in himself; for he may say: I have done the
works of my vocation appointed unto me by God, with such faithfulness and
diligence as I was able. Therefore I know that this work, being done in faith
and obedience to God, pleaseth God. If other speak evil of it, I pass little
thereof. For there be always some which despise and slander the doctrine and
life of the godly. But God hath threatened to destroy all lying lips and
slanderous tongues. Therefore whilst such men do greedily seek after vainglory,
and with lies and slanders go about to deface the godly, it happeneth to them
as Paul saith: ‘Whose glory is their shame’ (Philippians
Even
by God the righteous judge, who as he will utter their false accusations and
slanders, so will he reveal the righteousness of the godly like
the noonday, as it is said, Psalm 37.
This
cause, ‘in himself’ (to touch this also by the way) must so be understood that
God be not excluded: that is, that every man may know, in what godly state of
life soever he be, that his work is a divine work: for it is the work of his
vocation having the commandment of God.
For every man shall bear his own burden
This is, as it were, the reason or
confirmation of the former sentence, lest any man should lean to other men’s
judgments [in praising and commending] of him, As if he said: It is extreme
madness for thee to seek glory in another, and not in thyself. For in the agony
of death and the last judgment, it shall nothing profit thee that other men
have praised thee; for other men shall not bear thy burden, but thou shalt
stand before the judgment-seat of Christ, and shalt bear thy burden alone.
There thy praisers shall nothing help thee. For when we die, these voices of
praise shall cease unto us. And in that day, when the Lord shall judge the
secrets of all hearts, the witness of thine own conscience shall stand either
with thee or against thee (Romans
And
this moreover is to be noted, that we are not here in the matter of
justification, where nothing availeth but mere grace and forgiveness of sins,
which is received by faith alone, where all our works also, yea even our best
works, and such as are done according to God’s calling, have need of
forgiveness of sins, because we do them not perfectly. But this is another
case. He treateth not here of the remission of sins, but compareth true works
and hypocritical works together. These things therefore ought thus to be taken,
that although the work or ministry of a godly pastor is not so perfect, but
that he hath need of forgiveness of sins, yet in itself it is good and perfect,
in comparison of the ministry of the vainglorious man.
So
our ministry is good and sound, because we seek thereby the glory of God and
the salvation of souls. But the ministry of the fantastical heads is not so,
for they seek their own praise. Albeit therefore that no works can quiet the
conscience before God; yet is it necessary that we should persuade ourselves
that we have done our work uprightly, truly and according to God’s calling,
that is, that we have not corrupted the Word of God, but have taught it purely
[and faithfully]. This testimony of conscience we have need of, that we have
done our duty uprightly in our function and calling, and led our life
accordingly. So far ought we then to glory as touching our works, as we know
them to be commanded of God, and that they please him. For everyone in the last
judgment shall bear his own burden, and therefore other men’s praises shall
there nothing help or profit him.
Hitherto
he hath spoken against that most pestilent vice of vainglory; for the
suppressing whereof, no man is so strong, but that he hath need of continual
prayer. For what man, almost even among the godly, is not delighted with his
own praises? Only the Holy Ghost can preserve us that we be not infected with
this vice.
Let him that is taught in the word, make him that teacheth him partaker of all his goods
Here he preacheth to the disciples
or hearers of the Word, commanding them to bestow all good things upon those
which have taught and instructed them in the Word. I have sometimes marveled
why the Apostles commanded the churches so diligently to nourish their
teachers. For in popery I saw that all men gave abundantly to the building and
maintaining of goodly temples, to the increasing of the revenues and livings of
those which were appointed to their service. Hereof it came that the estimation
and riches of the bishops and the rest of the clergy did so increase, that
everywhere they had in possession the best and most fruitful grounds.
Therefore
thought I that Paul had commanded this in vain, seeing that all manner of good
things were not only abundantly ,given to the clergy, but also they overflowed
in wealth and riches. Wherefore I thought that men ought rather to be exhorted
to withhold their hands from giving, than encouraged to give any more. For I
saw that by this excessive liberality of men, the covetousness of the clergy
did increase. But now I know the cause why they had such abundance of good
things heretofore, and now the pastors and ministers of the Word do want.
Beforetime,
when nothing else was taught but errors and wicked doctrine, they had such
plenty of all things, that of Peter’s patrimony (which denied that he had
either silver or gold) and of spiritual goods (as they called them) the Pope
was become an emperor, the cardinals and bishops were made kings and princes of
the world. But now, since the Gospel hath been preached and published, the
professors thereof be as rich as sometime Christ and his Apostles were. We find
then by experience, how well this commandment of nourishing and maintaining the
pastors and ministers of God’s Word is observed, which Paul here and in other
places so diligently repeateth and beateth into the heads of his hearers. There
is now no city which is known to us, that nourisheth and maintaineth her
pastors and preachers: but they are all entertained with those goods which were
given, not unto Christ, to whom no man giveth anything (for when he was born he
was laid in a manger instead of a bed, because there was no room for him in the
inn; afterwards, being conversant among men, he had not whereon to lay his
head; and briefly, being spoiled of his garments and hanging naked upon the
Cross between two thieves, he died most miserably), but to the Pope, for the
maintenance of his abominations, and because he oppressing the Gospel, taught
the doctrines and traditions of men and set up idolatry.
And
as oft as I read the exhortations of Paul, whereby he persuadeth the churches,
either that they should nourish their pastors, or should give somewhat to the
relief of the poor saints in Jewry, I do greatly marvel, and am ashamed that so
great an Apostle should be constrained to use so many words for the obtaining
of this benefit of the congregations. Writing to the Corinthians, he treateth
of this matter in two whole chapters (Corinthians 8 and 2 Corinthians 9.). I
would be loth to defame
But
this is the lot of the Gospel when it is preached, that not only is no man
willing to give anything for the finding of ministers and maintaining of
scholars, but men begin to spoil, to rob, and to steal, and with diverse crafty
means one to beguile another. To be brief, men seem suddenly to grow out of
kind, and to be transformed into cruel beasts. Contrariwise, when the doctrine
of devils was preached, then men were prodigal, and offered all things
willingly to those that deceived them. The prophets do reprove the same sin in
the Jews, which were loth to give anything to the godly priests and Levites,
but gave all things plentifully to the wicked.
Now
therefore we begin to understand how necessary this commandment of Paul is as
touching the maintenance of the ministers of the Church. For Satan can abide
nothing less than the light of the Gospel. Therefore when he seeth that it
beginneth to shine, then doth he rage, and goeth about with all main and might
to quench it. And this he attempteth two manner of ways: first, by lying
spirits and force of tyrants; and then by poverty and famine. But because he
could not hitherto oppress the Gospel in this country (praised be God) by
heretics and tyrants; therefore he attempteth to bring it to pass the other
way, that is, by withdrawing the livings of the ministers of the Word, to the
end that they, being oppressed with poverty and necessity, should forsake their
ministry, and so the miserable people being destitute of the Word of God,
should become in time as savage as wild beasts. And Satan helpeth forward this
horrible enormity by ungodly magistrates in the cities, and also by noblemen
[and gentlemen] in the country, who take away the Church goods, whereby the
ministers of the Gospel should live, and turn them to wicked uses. ‘These
goods’, saith the prophet Micah (chapter 1:7), ‘were gathered of the hire of an
harlot, and therefore to an harlot’s hire shall they return.’
Moreover,
Satan turneth men particularly also from the Gospel by overmuch fullness. For
when the Gospel is diligently and daily preached, many being glutted therewith
begin to loathe it, and by little and little become negligent and untoward to
all godly exercises. Again, there is no man that will now bring up his children
in good learning and much less in the study of the holy Scripture, but they
employ them wholly to gainful arts or occupations. All these are Satan’s
practices, to no other end but that he may oppress the Gospel in this our
country without any violence of tyrants, or subtle devices of heretics.
It
is not without cause therefore that Paul warneth the hearers of the Gospel to
make their pastors and teachers partakers with them in all good things. ‘If we
(saith he to the Corinthians) have sown to you spiritual things, is it a great
matter if we reap your worldly things?’ (Corinthians 9:11). The hearers
therefore ought to minister carnal things to them of whom they have received
spiritual things. But both husbandmen, citizens and gentlemen do at this day
abuse our doctrine, that under the color thereof they may enrich themselves.
Heretofore, when the Pope reigned, there was no man which paid not somewhat
yearly to the priests for anniversaries (as they called them) and for masses,
diriges, trentals and such trash. The begging friars had also their part. The
merchandises of
But
they will feel ere it be long what calamities will
follow this unthankfulness. For they shall lose both temporal and spiritual
things. For this sin must needs be grievously punished. And certainly I think
that the churches in
In
that he saith, ‘in all his goods,’ it is not so to be taken that all men are bound
to give all that they have to their ministers, but that they should maintain
them liberally, and give them that whereby they may be well able to live.
Be not deceived, for God is not mocked
The Apostle prosecuteth this place
of the nourishing and maintaining of ministers so earnestly, that to his former
reprehension and exhortation he addeth now also a threatening, saying: ‘God is
not mocked.’ And here he toucheth to the quick the perverseness of our
countrymen which proudly despise our ministry. For they think it to be but a
sport and a game; and therefore they go about (especially the gentlemen) to
make their pastors subject unto them like servants and slaves. And if we had
not so godly a prince, and one that so loveth the truth, they had ere this time
driven us out of the country. When the pastors ask their duty, or complain that
they suffer penury, they cry out: The priests be covetous, they would have
plenty; no man is able to satisfy their unsatiable covetousness: if they were
true gospellers, they should have nothing of their own, but as poor men, ought
to follow poor Christ, and to suffer all adversities, etc.
Paul
horribly threateneth here such tyrants, and such mockers of God, who so
carelessly and proudly do scorn the miserable preachers, and yet will seem to
be gospellers, and not to be mockers of God, but to worship him very devoutly.
‘Be not deceived,’ saith he, ‘God is not mocked,’ that is to say, he doth not
suffer himself to be mocked in his ministers. For he saith: ‘He that despiseth
you, despiseth me’ (Luke
Therefore,
O ye mockers, although God defer his punishment for a season, yet when he seeth
time he will find you out, and will punish this contempt of his Word and bitter
hatred which ye bear against his ministers. Therefore ye deceive not God but
yourselves, and ye shall not laugh at God, but he will laugh at you (Psalm 2).
But our proud gentlemen, citizens, and common people are nothing at all moved
with these dreadful threatenings. Nevertheless they shall feel when death
approacheth, whether they have mocked themselves or us; nay rather not us, but
God himself, as Paul saith here. In the meantime, because they proudly despise
our admonitions with an intolerable pride, we speak these things to our
comfort, to the end we may know that it is better to suffer wrong than to do
wrong: for patience is ever innocent and harmless. Moreover, God will not
suffer his ministers to starve for hunger, but even when the rich men suffer
scarcity and hunger, he will feed them, and in the days of famine they shall
have enough.
For whatsoever a man soweth, that he shall reap
All these things tend to this
purpose, that ministers should be nourished and maintained. For my part, I do
not gladly interpret such sentences: for they seem to commend us, and so they
do indeed. Moreover, if a man stand much in repeating such things to his
hearers, it hath some show of covetousness. Notwithstanding, men must be
admonished hereof, that they may know that they ought to yield unto their
pastors both reverence and a necessary living. Our Savior Christ teacheth the
same thing in the tenth of Luke: ‘Eating and drinking such things as they have,
for the laborer is worthy of his reward.’ And Paul saith in another place: ‘Do
ye not know that they which sacrifice in the temple, live of the sacrifices;
and that they which serve at the altar, are partakers of the altar? Even so
hath the Lord ordained, that they which preach the Gospel should live of the
Gospel’ (1 Corinthians
It
is good that we also which are in the ministry, should know these things, lest
for our labor we might with evil conscience receive the stipend which is given
unto us of the Pope’s goods. And although such goods were heaped together by
mere fraud and deceit; yet notwithstanding, God spoiling the Egyptians (that is
to say, the Papists) of their goods, turneth them here amongst us, to a good
and holy use; not when noblemen [and gentlemen] spoil them and abuse them, but
when they which set forth God’s glory, and bring up youth virtuously are
maintained therewith. For it is impossible for one man both to labor day and
night to get a living, and at the same time to give himself to the study of
sacred learning as the preaching office requireth. Let us know then that we may
with good conscience (since God hath ordained and commanded that they which
preach the Gospel should live of the Gospel) use those things that are given us
of the Church goods for the necessary sustentation of our life, to the end we
may attend upon our office the better. Let no man therefore make any scruple
hereof, as though it were not lawful for him to use such goods.
For he that soweth in the flesh, shall of the flesh reap corruption: but he that soweth in the spirit, shall of the spirit reap everlasting life
He addeth a similitude and an
allegory. And this general sentence of sowing he applieth to the particular
matter of nourishing and maintaining the ministers of the Word, saying: ‘He
that soweth in the Spirit,’ that is to say, he that cherisheth the teachers of
God’s Word, doth a spiritual work, and ‘shall reap everlasting life.’ Here
riseth a question, whether we deserve eternal life by good works? For so Paul
seemeth to avouch in this place. As touching such sentences which speak of
works and the reward of them, we have treated very largely before in the fifth
chapter. And very necessary it is, after the example of Paul, to exhort the
faithful to good works, that is to say, to exercise their faith by good works.
For if works follow not faith, it is a manifest token that their faith is no
true faith. Therefore the Apostle saith: ‘He that soweth in the flesh’ (some
understand it ‘in his own flesh’), that is to say, he that giveth nothing to
the ministers of God’s Word, but only feedeth and careth for himself (which is
the counsel of the flesh), that man shall of the flesh reap corruption, not
only in the life to come, but also in this present life. For the goods of the
wicked shall waste away, and they themselves also at length shall shamefully
perish. The Apostle would fain stir up his hearers to be liberal and beneficial
towards their pastors and preachers. But what a misery is it, that the
perverseness and ingratitude of men should be so great, that the churches
should need this admonition?
The
Encratites abused this place, for the confirmation of their wicked opinion
against marriage, expounding it after this manner: ‘He that soweth in the
flesh, shall reap corruption,’ that is to say, he that marrieth a wife, shall
be damned; ergo, a wife is a damnable thing, and marriage is evil, forasmuch as
there is in it a sowing in the flesh. These beasts were so destitute of all
judgment, that they perceived not whereabout the Apostle went. I speak this to
the end ye may see how easily the devil, by his ministers, can turn away the
hearts of the simple from the truth.
He
pronounceth those which sow in the Spirit, to be blessed both in this life and
the life to come; and the other which sow in the flesh, to be both accursed in
this life and in the life to come.
And let us not be weary in doing good, for in due time we shall reap without weariness
The Apostle, intending to close up
his Epistle, passeth from the particular to the general, and exhorteth
generally to all good works. As if he should say: Let us be liberal and
bountiful not only towards the ministers of the Word, but also towards all
other men, and that without weariness. For it is an easy matter for a man to do
good once or twice; but to continue, and not to be discouraged through the
ingratitude and perverseness of those to whom he hath done good, that is very
hard. Therefore he doth not only exhort us to do good, but also not to be weary
in doing good. And to persuade us the more easily thereunto, he addeth: ‘For in
due time we shall reap without weariness.’ As if he said: Wait and look for the
perpetual harvest that is to come and then shall no ingratitude or perverse
dealing of men be able to pluck you away from well-doing: for in the
harvest-time ye shall receive most plentiful increase and fruit of your seed.
Thus with most sweet words he exhorteth the faithful to the doing of good
works.
Therefore while we have time, let us do good unto all men, but specially to those that be of the household of faith
This is the knitting-up of his
exhortation for the liberal maintaining and nourishing of the ministers of the
churches, and giving of alms to all such as have need. As if he had said: Let
us do good while it is day; for when night cometh, we can no longer work (John
9:4). Indeed men work many things when the light of truth is taken away, but
all in vain; for they walk in darkness, and wot not whither they go, and
therefore all their life, works, sufferings and death are in vain. And by these
words he toucheth the Galatians. As if he should say: Except ye continue in the
sound doctrine which ye have received of me, your working of much good, your
suffering of many troubles, and such other things profit you nothing; as he
said before in the third chapter: ‘Have ye suffered so many things in vain?’
And by a new kind of speech he termeth those the household of faith, which are
joined with us in the fellowship of faith, among whom the ministers of the Word
are the chiefest, and then all the rest of the faithful.
Behold what a letter I have written unto you with mine own hand
He closeth up his Epistle with an
exhortation to the faithful, and with a sharp rebuke or invective against the false
apostles. Before, he cursed the false apostles. Now, as it were repeating the
same thing again, but with other words, he accuseth them very sharply to the
end he may fear and turn away the Galatians from their doctrine,
notwithstanding the great authority which they seemed to have. The teachers
which ye have (saith he) are such as first regard not the glory of Christ and
the salvation of your souls, but only seek their own glory. Secondly, they fly
the Cross. Thirdly, they understand not those things which they teach, much
less do they perform them.
These
false teachers, being accused of the Apostle for three such execrable
enormities, were worthy to be avoided of all men. But yet all the Galatians
obeyed not this warning of Paul. And Paul doth the false apostles no wrong when
he so vehemently inveigheth against them; but he justly condemneth them by his
apostolic authority. In like manner, when we call the Pope Antichrist, the
bishops and the frantic heads a cursed generation, we slander them not, but by
God’s authority we judge them to be accursed, according to that which is said
in the first chapter: ‘If we, or an angel from heaven, preach otherwise than we
have preached unto you, accursed be he,’ for they [hate,] persecute and
overthrow the doctrine of Christ. ‘Behold,’ saith he, ‘what a letter I have
written unto you with mine own hand.’ This he saith to move them, and to show
his motherly affection towards them. As if he should say: I never wrote so long
an epistle with mine own hand to any other church as I have done unto you. For
as for his other epistles, as he spake, others wrote them, and afterwards he
subscribed his salutation and name with his own hand, as it is to be seen in
the end of his epistles. And in these words (as I suppose) he hath respect to
the length of the epistle. Other some take it otherwise.
As many as desire to please in the flesh, compel you to be circumcised, only because they would not suffer the persecution of the cross of Christ
He useth a significant word:
eujproswph~sai ‘to make a fair shew.’ Their chief virtue (saith he) lieth in
this, that they fawn upon the dignitaries and prelates; and to the end they may
win their favor and lose nothing of their own glory, they compel you to be
circumcised. For the rulers of the Jews do obstinately resist the Gospel and
defend Moses; and the false apostles study to serve their humor in outward life
and conversation, that they may please them. To this end, therefore, they teach
circumcision as necessary to salvation, that they may remain in favor with them
and avoid the persecution of the Cross. Such at this day are certain cunning
flatterers of the Pope, of the bishops and princes, which cry out against us
and wickedly defame our writings, not for love of defending the truth, but that
they may please their idols, the Pope, the bishops, the kings and princes of
this world, and may not suffer the persecution of the Cross of Christ. But if
they might obtain through the Gospel those carnal commodities which they have
of the ungodly bishops and princes; or if the profession of the Gospel brought
with it the riches, pleasures, peace and security of the flesh; then would they
forthwith join themselves unto us.
Your
teachers (saith Paul)are vain heads, and not regarding the glory of Christ and
your salvation, they seek only their own glory. Again, because they are afraid
of the Cross, they preach circumcision and the righteousness of the flesh, lest
they should provoke the Jews to hate and persecute them.
Wherefore,
although ye hear them never so gladly and never so long, yet shall ye hear but
such as make their belly their God, seek their own glory, and shun the Cross.
And here is to be noted a certain vehemency in the word ‘compel’. For
circumcision is nothing of itself: but to be compelled to circumcision, and
when a man hath received it, to put righteousness and satisfaction therein; and
if it be not received, to make it a sin; that is an injury unto Christ. Of this
matter I have spoken largely enough heretofore.
For they themselves that are circumcised, do not keep the law; but they would have you circumcised, that they might glory in your flesh
Is not Paul here worthy to be called
an heretic? For he saith, that not only the false apostles, but all the nation
of the Jews which were circumcised, keep not the law, yea rather that they
which were circumcised, in fulfilling the law fulfill it not. This is against
Moses, who saith that to be circumcised is to keep the law; and not to be
circumcised is to make God’s covenant void (Genesis
Therefore
all that he doth as touching the law, is mere
hypocrisy and double sin. For an unclean heart doth not fulfill the law, but
only maketh an outward show thereof, and so is it more confirmed in his
wickedness and hypocrisy.
Ana
this sentence is diligently to be marked, that they which are circumcised keep
not the law, that is to say, that they which are circumcised are not
circumcised, etc. It may also be applied unto other works. He that worketh,
prayeth, or suffereth without Christ, worketh, prayeth and suffereth in vain;
for all that is not of faith is sin (Romans 14:23). It profiteth a man
therefore nothing at all to be outwardly circumcised, to fast, to pray, or to
do any other work, if he be within a despiser of grace, of forgiveness of sins,
of faith, of Christ, etc., and be puffed up with the opinion and presumption of
his own righteousness, which are horrible sins against the First Table: and
afterward there follow also other sins against the Second Table, as
disobedience, carnal lust, furiousness, wrath, hatred, and such other.
Therefore he saith very well, that they which be circumcised, keep not the law,
but only pretend that they keep it. But this counterfeiting [or hypocrisy] is double
iniquity before God.
What
mean the false apostles when they would have you to be circumcised? Not that ye
might become righteous although they so bear you in hand, but that they may
glory in your flesh. Now, who would not detest this most pestilent vice of
ambition and desire of glory, which is sought with so great peril of men’s
souls? They are (saith he) deceitful, shameless and vain spirits, which serve
their own belly and hate the Cross.
Again
(which is worst of all) they compel you to be circumcised according to the law,
that they may thereby abuse your flesh to their own glory, and in so doing they
bring your souls into danger of everlasting destruction.
For
what gain ye else before God but damnation? And what else before men, but that
the false apostles may glory that they are your teachers, and ye their
disciples? And yet they teach you that which they themselves do not. Thus doth
he sharply reprove the false apostles.
These
words, ‘That they may glory in your flesh,’ are very effectual. As if he should
say: They have not the word of the Spirit; therefore it is impossible for you
to receive the Spirit by their preaching. They do but only exercise your flesh,
making you fleshly justiciaries [or justifiers of yourselves]. Outwardly they observe
days, times, sacrifices, and such other things according to the law, which are
altogether carnal, whereby ye reap nothing else but unprofitable labor and
damnation. And on the other side, this they gain thereby, that they boast that
they are your teachers, and have called you back from the doctrine of Paul the
heretic, unto your mother the Synagogue. So at this day the Papists brag, that
they call back those to the bosom of [their mother] the Church, whom they
deceive and seduce.
Contrariwise,
we glory not in your flesh, but glory as touching your spirit, because ye have
received the Spirit by our preaching (Galatians 3:2).
But God forbid that I should glory but in the cross of our lord Jesus Christ
The Apostle closeth up the matter
with an indignation, and with great vehemence of spirit he casteth out these
words: ‘But God forbid,’ etc. As if he should say: This carnal glory and
ambition of the false apostles is so dangerous a poison, that I wish it were
buried in hell, for it is the cause of the destruction of many. But let them
glory in the flesh that list, and let them perish with their cursed glory. As
for me, I desire no other glory, but that whereby I glory and rejoice in the
Cross of Christ. After the same manner speaketh he also in Romans 5: ‘We glory
in our afflictions;’ also in 2 Corinthians 12: ‘I will glory in mine
infirmities.’ Here Paul showeth what is the glory and rejoicing of the
Christians, namely, to glory and to be proud in tribulation, reproaches,
infirmities, etc.
The
world not only judgeth of the Christians that they are wretched and miserable
men, but also most cruelly, and yet, as it thinketh, with a true zeal hateth,
persecuteth, condemneth and killeth them as most pernicious plagues of the
spiritual and worldly kingdom, that is to say, like heretics and rebels. But
because they do not suffer these things for murder, theft, and such other
wickedness, but for the love of Christ, whose benefit and glory they set forth,
therefore they glory in tribulation and in the Cross of Christ, and are glad
with the Apostles that they are counted worthy to suffer rebuke for the name of
Christ (Acts 5:41). So must we glory at this day, when the Pope and the whole
world most cruelly persecute us, condemn us, and kill us, because we suffer these
things, nor for our evil deeds, as thieves, murderers, etc., but for Christ’s
sake, our Lord and Savior, whose Gospel we truly preach.
Now
our glorying is increased and confirmed principally by these two things: first,
because we are certain that our doctrine is sound and perfect: secondly,
because our cross and suffering is the suffering of Christ.
Therefore
when the world persecuteth and killeth us, we have no cause to complain or
lament, but we ought rather to rejoice and be glad. Indeed the world judgeth us
to be unhappy and accursed; but on the other side, Christ, who is greater than
the world, and for whom we suffer, pronounceth us to be blessed, and willeth us
to rejoice. ‘Blessed are ye (saith he), when men revile you and persecute you,
and falsely say all manner of evil against you for my sake. Rejoice and be
glad’ (Matthew
Moreover,
the Cross of Christ doth not signify that piece of wood which Christ did bear
upon his shoulders, and to the which he was afterwards nailed, but generally it
signifieth all the afflictions of the faithful, whose sufferings are Christ’s
sufferings, 2 Corinthians 1:5: ‘The sufferings of Christ abound in us;’ again:
‘Now rejoice I in my sufferings for you, and fulfill the rest of the
afflictions of Christ in my flesh, for his body’s sake, which is the Church,’
etc. (Colossians 1:24). The Cross of Christ therefore generally signifieth all
the afflictions of the Church which it suffereth for Christ; which he himself
witnesseth when he saith: ‘Saul, Saul, why persecutest thou me?’ (Acts 9:4).
Saul did no violence to Christ, but to his Church. But he that toucheth it,
toucheth the apple of his eye.
There
is a more lively feeling in the head than in the other members of the body. And
this we know by experience; for the little toe or the least part of a man’s
body being hurt, the head forthwith showeth itself, by the countenance, to feel
the grief thereof. So Christ our head maketh all our afflictions his own, and suffereth
also when we suffer, which are his body.
It
is profitable for us to know these things, lest we should be swallowed up with
sorrow or fall to despair, when we see that our adversaries do cruelly
persecute, excommunicate and kill us. But let us think with ourselves, after
the example of Paul, that we must glory in the cross which we bear, not for our
sins, but for Christs sake. If we consider only in ourselves the sufferings
which we endure, they are not only grievous but intolerable; but when we may
say: Thy sufferings (O Christ) abound in us; or, as it is said in Psalm 44:
‘For thy sake we are killed all the day,’ then these sufferings are not only
easy, but also sweet, according to this saying: ‘My burden is easy, and my yoke
is sweet’ (Matthew 11:30).
Now,
it is well known that we at this day do suffer the hatred and persecution of
our adversaries for none other cause, but for that we preach Christ faithfully
and purely. If we would deny him, and approve their pernicious errors and
wicked religion, they would not only cease to hate and persecute us, but would
also offer unto us honor, riches, and many goodly things. Because therefore we
suffer these things for Christ’s sake, we may truly rejoice and glory with Paul
in the Cross of our Lord Jesus Christ, that is to say, not in riches, in power,
in the favor of men, etc., but in afflictions, weakness, sorrow, fightings in
the body, terrors in the spirit, persecutions, and all other evils. Wherefore
we trust it will shortly come to pass, that Christ will say the same to us that
David said to Abiathar the priest: ‘I am the cause of all your deaths’ (1
Samuel
By whom the world is crucified to me, and I unto the world
This is Paul’s manner of speaking:
‘The world is crucified to me,’ that is, I judge the world to be damned; ‘and I
am crucified to the world,’ that is, the world again judgeth me to be damned.
Thus we crucify and condemn one another. I abhor all the doctrine,
righteousness and works of the world, as the poison of the devil. The world
again detesteth my doctrine and deeds, and judgeth me to be seditious, a pernicious,
a pestilent fellow, and an heretic. So at this day the world is crucified to
us, and we unto the world. We curse and condemn all man’s traditions concerning
mass, orders, vows, will-worshippings, works, and all the abominations of the
Pope and [other] heretics, as the dirt of the devil. They again do persecute
and kill us as destroyers of religion and troublers of the public peace.
The
monks dreamed that the world was crucified to them, when they entered into
their monasteries: but by this means Christ is crucified and not the world, yea
the world is delivered from crucifying, and is the more quickened by that
opinion of holiness and trust in their own righteousness which they had who
entered into religion. Most foolishly and wickedly therefore was this sentence
of the Apostle wrested to the entering into monasteries. He speaketh here of an
high matter and of great importance, that is to say, that every faithful man
judgeth that to be the wisdom, righteousness, and power of God, which the world
condemneth as the greatest folly, wickedness and weakness. And contrariwise,
that which the world judgeth to be the highest religion and service of God, the
faithful do know to be nothing else but execrable and horrible blasphemy
against God. So the godly condemn the world, and again the world condemneth the
godly. But the godly have the right judgment on their side: for the spiritual
man judgeth all things (1 Corinthians
Wherefore
the judgment of the world, touching religion and righteousness before God, is
as contrary to the judgment of the godly as God and the devil are contrary the
one to the other. For as God is crucified to the devil and the devil to God,
that is to say, as God condemneth the doctrine and works of the devil (for the
Son of God appeared, as John saith, to destroy the works of the devil,1 John
3:8), and contrariwise, as the devil condemneth and overthroweth the word and
the works of God (for he is a murderer, and the father of lies, John 8:44): so
the world condemneth the doctrine and life of the godly, calling them most
pernicious heretics and troublers of the public peace. And again, the godly
call the world the son of the devil, which rightly followeth his father’s
steps, that is to say, which is as great a murderer and liar as his father is.
This is Paul’s meaning when he saith, ‘Whereby the world is crucified to me,
and I unto the world.’ Now the world doth not only signify in the Scriptures
ungodly and wicked men, but the very best, the wisest and holiest men that are
of the world.
And
here by the way, he covertly toucheth the false apostles. As if he should say:
I utterly hate and detest all glory which is without the Cross of Christ, as a
cursed thing; yea I count it as dead, and as having died such an horrible death
as one dieth that is hanged on a cross. For the world, with all the glory
thereof, is crucified to me, and I to the world. Wherefore accursed be all they
which glory in your flesh, and not in the Cross of Christ. Paul therefore
witnesseth by these words, that he hateth the world with a perfect hatred of
the Holy Ghost; and again, the world hateth him with a perfect hatred of a
wicked spirit. As if he should say: It is impossible that there should be any
agreement between me and the world. What shall I then do? Shall I give place
and teach those things which please the world?
No:
but with a stout courage I will set myself against it, and will as well despise
and crucify it, as it despiseth and crucifieth me.
To
conclude, Paul here teacheth how we should fight against Satan (which not only
tormenteth our bodies with sundry afflictions, but also woundeth our hearts
continually with his fiery darts, that, by this continuance, when he can no
otherwise prevail, he may overthrow our faith and bring us from the truth and
from Christ), namely, that like as we see Paul himself to have stoutly despised
the world, so we also should despise the devil the prince thereof, with all his
forces, deceits, and hellish furies, and so trusting to the aid and help of
Christ, should triumph against him after this manner: O Satan, the more thou
hurtest and goest about to hurt me, the more proud and stout I am against thee,
and laugh thee to scorn. The more thou terrifiest me, and seekest to bring me
to desperation, so much the more confidence and boldness I take, and glory in
the midst of thy furies and malice: not by mine own power, but by the power of
Christ my Lord, whose strength is made perfect in my weakness. Therefore, when
I am weak, then I am strong, etc. (2 Corinthians 12:9 f.). On the contrary,
when he seeth his threatenings and terrors to be feared, he rejoiceth, and then
he terrifieth more and more such as are terrified already.
For in Christ jesu neither circumcision availeth anything, nor uncircumcision, but a new creature
This is a wonderful kind of speech
which Paul here useth, when he saith: ‘Neither circumcision nor uncircumcision
availeth anything.’ It may seem that he should rather have said: Either circumcision
or uncircumcision availeth somewhat, seeing these are two contrary things. But
now he denieth that either the one or the other do anything avail. As if he
should have said: We must mount up higher; for circumcision and uncircumcision
are things of no such importance, that they are able to obtain righteousness
before God. True it is, that they are contrary the one to the other: but this
is nothing as touching Christian righteousness, which is not earthly, but
heavenly, and therefore it consisteth not in corporal things. Therefore,
whether thou be circumcised or uncircumcised, it is all one thing: for in
Christ Jesu neither the one nor the other availeth anything at all.
The
Jews were greatly offended when they heard that circumcision availed nothing.
They easily granted that uncircumcision availed nothing; but they could not
abide to hear that so much should be said of the law and circumcision, for they
fought even unto blood for the defense of the law and circumcision. The Papists
also at this day do vehemently contend for the maintenance of their traditions
as touching the eating of flesh, single life, holy days, and such other; and
they excommunicate and curse us, which teach that in Christ Jesu these things
do nothing avail. And certain of our own people, being no less blind than the
Papists, do think liberty from the Pope’s traditions to be a thing so
necessary, that unless they by and by break and abolish them all, they are
afraid that they sin. But Paul saith, that we must have another thing which is
much more excellent and precious than circumcision or uncircumcision, than the
observation or violation of the Pope’s traditions, whereby we may obtain
righteousness before God. In Christ Jesu, saith he, neither circumcision nor
uncircumcision, neither single life nor marriage, neither meat nor fasting do
any whit avail. Meat maketh us not acceptable before God. We are neither the
better by abstaining, nor the worse by eating. All these things, yea the whole
world with all the laws and righteousness thereof avail nothing to
justification; yea they are not worthy to be named in disputing of so high a
matter.
Reason
and the wisdom of the flesh doth not understand this; ‘for it perceiveth not
those things that are of the Spirit of God’ (1 Corinthians
And
by these two things, circumcision and uncircumcision, Paul rejecteth all other
things whatsoever, and denieth that they avail anything in Christ Jesu, that
is, in the cause of faith and salvation. For he taketh here a part for the
whole, that is, by uncircumcision he understandeth all the Gentiles, by
circumcision all the Jews, with all their force and all their glory. As if he
said: Whatsoever the Gentiles can do with all their wisdom, righteousness,
laws, power, kingdoms, empires, it availeth nothing in Christ Jesus. Also,
whatsoever the Jews are able to do with their Moses, their law, their
circumcision, their worshippings, their temple, their kingdom and priesthood,
it nothing availeth. Wherefore in Christ Jesu, or in the matter of
justification, we must not dispute of the laws, either of the Gentiles or of
the Jews, either ceremonial or moral, but we must simply pronounce that neither
circumcision nor uncircumcision availeth anything.
Are
the laws then evil? Not so. They be good and profitable, albeit in their place
and time, that is, in corporal and civil things, which without laws cannot be
guided. Moreover we use also in the churches certain ceremonies and laws; not
that the keeping of them availeth unto righteousness, but for good order,
example, quietness, and concord, according to that saying: ‘Let all things be done
comely and orderly’ (Corinthians
Now,
a new creature, whereby the image of God is renewed, is not made by any color
or counterfeiting of good works (for in Christ Jesu neither circumcision
availeth anything, nor uncircumcision), but it is created by Christ after the
image of God in righteousness and true holiness. When works are done, they
bring indeed a new show and outward appearance wherewith the world and the
flesh are delighted, but not a new creature: for the heart remaineth wicked as
it was before, full of the contempt of God, infidelity, etc. Therefore a new
creature is the work of the Holy Ghost, which cleanseth our heart by faith, and
worketh the fear of God, love, chastity, and other [Christian virtues], and
giveth power to bridle the flesh and to reject the righteousness and wisdom of
the world. Here is no coloring or new outward show, but a thing done indeed.
Here is created another sense and another judgment, that is to say, altogether
spiritual, which abhorreth those things that before it greatly esteemed. The
monkish life and order did so bewitch us in time past, that we thought there
was no other way to salvation. But now we judge of it far otherwise. We are now
ashamed of those things which we adored as most heavenly and holy, before we
were regenerated into this new creature.
Wherefore
the changing of garments and other outward things, is not a new creature (as
the monks dream), but it is the renewing of the mind by the Holy Ghost; after
the which followeth a change of the members and senses of the whole body. For
when the heart hath conceived a new light, a new judgment and new motions
through the Gospel, it cometh to pass that the outward senses are also renewed.
For the ears desire to hear the Word of God, and not the traditions and dreams
of men; the mouth and tongue do not vaunt of their own works, righteousness and
rules, but they set forth with joy the only mercy of God offered to us in
Christ. These changes consist not in words, but are effectual, and bring a new
spirit, a new will, new senses, and new operations of the flesh, so that the
eyes, ears, mouth, and tongue do not only see, hear and speak otherwise than
they did before, but the mind also approveth, [loveth] and followeth another
thing than it did before. For before, being blinded with popish errors and
darkness, it imagined God to be a merchant, who would sell unto us his grace
for our works and merits. But now, in the light of the Gospel, it assureth us
that we are counted righteous by faith only in Christ. Therefore it now
rejecteth all will-works, and accomplisheth the works of charity and of our
vocation commanded by God. It praiseth and magnifieth God it rejoiceth and
glorieth in the only trust and confidence of God’s mercy through Jesus Christ.
If it must suffer any trouble or affliction, it endureth the same cheerfully
and gladly, although the flesh repine and grudge thereat. This Paul calleth a
new creature.
And to as many as walk according to this rule, peace be upon them and mercy
This he addeth as a conclusion. This
is the only and true rule wherein we ought to walk, namely, the new creature.
The Franciscans wickedly wrest and apply this sentence of Paul to their own
rule; and hereof it cometh that blasphemous and sacrilegious persons have
declared that their rule is far holier than others, because it is founded and
established by the authority of the Apostle. But Paul, it is certain, speaketh
not here of cowls, tonsures, and such other vain toys, which are contained in
their rule; but he speaketh of the new creature, which is neither circumcision
nor uncircumcision, but the new man created unto the image of God in
righteousness and true holiness which inwardly is righteous in the spirit, and
outwardly is holy and clean in the flesh. The monks have a righteousness and
holiness, but it is hypocritical and wicked, because they hope not to be
justified by only faith in Christ, but by the keeping of their rule. Moreover,
although outwardly they counterfeit an holiness, and refrain their eyes, hands,
tongue, and other members from evil; yet they have an unclean heart, full of
concupiscence, envy, wrath, lechery, idolatry, contempt and hatred of God,
blasphemy against Christ, etc.: for they are most spiteful and cruel enemies of
the truth. Wherefore accursed be the rule of Francis, Dominic and all the
monks, because first the benefit and glory of Christ are darkened and defaced
thereby, and then the world is tilled with endless idolatries, false worships,
impious religions, will-works etc. But blessed be that rule whereof Paul
speaketh in this place; by the which we live in the faith of Christ, and are
made new creatures, that is to say, righteous and holy indeed by the Holy
Ghost, without any coloring or counterfeiting. To them which walk after this
rule belongeth peace, that is, the favor of God, forgiveness of sins, quietness
of conscience, and mercy, that is to say, help in afflictions and pardon of the
remnants of sin which remain in our flesh. Yea, although they which walk after
this rule, be overtaken with any fault or fall, yet for that they are the
children of grace and peace, mercy upholdeth them, so that their sin and fall
shall not be laid to their charge.
Here he toucheth the false apostles
and Jews which gloried of their fathers, bragged that they were the people of
God, that they had the law, etc. (Romans 9:4 f.). As if he said: They are the
Israel of God, which with faithful Abraham believe the promises of God offered
already in Christ, whether they be Jews or Gentiles, and not they which are
begotten of Abraham, Isaac and Jacob, after the flesh. This matter is largely
handled before in the third chapter.
From henceforth let no man put me to business
He concludeth his Epistle with a
certain indignation. As if he said: I have faithfully taught the Gospel as I
have received it by the revelation of Jesus Christ; whoso will not follow it,
let him follow what he will, so that hereafter he trouble me no more. At a
word, this is my sentence, that Christ which I have preached, is the only High
Priest and Savior of the world. Therefore, either let the world walk according
to this rule, of which I have spoken here and throughout all this Epistle, or
else let it perish forever.
For I bear in my body the marks of the lord Jesus
As the Minorites understand the
former sentence (‘as many as walk according to this rule’) to mean their own
rule, even so do they interpret this sentence to mean the stigmata of their
Francis. But this I hold to be a vain imagination and idle sport. For let it be
so, that Francis bore the stigmata in his body (as he is painted), yet they
were not printed on him for Christ’s sake, but he printed them on himself
through some foolish devotion, or rather vainglory, whereby he could flatter
himself that he was so dear to Christ, that he even printed his wounds on his
body.
This
is the true meaning of Paul in this place: the marks that be in my body do show
well enough whose servant I am. If I sought to please men, requiring
circumcision and the keeping of the law as necessary to salvation, and
rejoicing in your flesh as the false apostles do, I needed not to bear these
marks in my body. But because I am the servant of Jesus Christ and walk after a
true rule, that is, I openly teach and confess, that no man can obtain the
favor of God, righteousness and salvation, but by Christ alone, therefore it
behoveth me to bear the badges of Christ my Lord: which be not marks of mine
own procuring, but are laid upon me against my will by the world and the devil,
for none other cause but for that I preach Jesus to be Christ.
The
stripes and sufferings therefore which he did bear in his body, he calleth marks;
as also the anguish and terror of spirit he calleth the fiery darts of the
devil. Of these sufferings he maketh mention everywhere in his epistles, as
Luke also doth in the Acts. ‘I think,’ saith he, ‘that God hath set forth us
the Apostles last, as men appointed to death: for we are made a gazing-stock
unto the world, and to the angels and to men’ (l Corinthians 4:9). Again: ‘Unto
this hour we both hunger and thirst, and are naked, and are buffeted, and have
no certain dwelling-place, and labor working with our own hands: we are
reviled, we are persecuted, we are evil spoken of, we are made as the filth of
the world, the off-scouring of all things’ (Corinthians
These
be the true marks and imprinted signs, of which the Apostle speaketh in this place;
the which we also at this day, by the grace of God,
bear in our bodies for Christ’s cause. For the world persecuteth and killeth
us, false brethren deadly hate us, Satan inwardly in our heart with his fiery
darts terrifieth us, and for none other cause, but for that we teach Christ to
be our righteousness and life. These marks we choose not of any sweet devotion,
neither do we gladly suffer them: but because the world and the devil do lay
them upon us for Christ’s cause, we are compelled to suffer them, and we
rejoice with Paul in the Spirit (which is always willing, glorieth and
rejoiceth) that we bear them in our body; for they are a seal and most sure
testimony of true doctrine and faith. These things Paul spake (as I showed
before) with a certain displeasure and indignation.
Brethren, the grace of our lord Jesus Christ be with your spirit. Amen
This is his last farewell. He endeth
the Epistle with the same words wherewith he began. As if he said: I have
taught you Christ purely, I have entreated you, I have chidden you, and I have
let pass nothing which I thought profitable for you. I can say no more, but
that I heartily pray that our Lord Jesus Christ would bless and increase my
labor, and govern you with his [Holy] Spirit forever.
Thus
have ye the exposition of Paul’s Epistle to the Galatians. The Lord Jesus
Christ, our justifier and Savior, who gave unto me the grace and power to
expound this Epistle, and to you likewise to hear it, preserve and establish
both you and me (which I most heartily desire), that we daily growing more and
more in the knowledge of his grace and faith [unfeigned], may be found
unblamable and without fault in the day of our redemption. To whom with the
Father and the Holy Ghost, be glory world without end. Amen. Amen.