It means to be freed from the curse of sin, liberated from the obsession with the self, from being turned into the self incurvatus in se , and instead, having become absolutely dependent on God. In Paul's terms, it is having become "a slave of Jesus Christ" Rom which is a phrase utterly abhorrent to contemporary theology and religiosity.
Gnosticism and Pelagianism, not Luther, are the godparents of modern religious thought. One can easily shift from "death of God" to polytheism, pantheism, witchcraft, and devil-worship if one has lost hold of the basic human problem, the sickness unto death, the pervasiveness and power of sin. To quote Ebeling again: "In the long history of the concept of conscience since the days of classical antiquity the phrase 'freedom of conscience' appears first, if I am right, in Luther. It affects as a rallying cry the battle for freedom in the modern world including the idea of human rights.
But the reason for their claim is obvious. In his most important political appearance, when he confronted Emperor Charles V at the Diet of Worms, he talked about his absolute commitment to God in the language of conscience saying, "My conscience is captive to the Word of God," and again, "It is neither safe nor right to go against conscience.
But there was a difference. As Ebeling puts it: "Gewissensfreiheit wird hier nicht als ein Recht gefordert, sondern als eine Macht gelebt"  or "Here freedom of conscience is not claimed as a right but lived as power. In his language this means he must obey because of the gospel rather than the law. A clear conscience does not result from obedience to the law, from doing good works, but from the justification of the sinner, in spite of conscience, death, and devil.
As Luther wrote in his Judgment on Monastic Vows of Christian or evangelical freedom, then, is a freedom of conscience libertas conscientiae which liberates the conscience from works. Not that no works are done, but no faith is put in them Christ has freed this conscience from works through the gospel and teaches this conscience not to trust in works, but to rely only on his mercy. For them God does not justify; he needs justification. He is justified in the opinion of some because he makes people obey the law.
You may actually not believe in God but in order to support certain ethical values, certain just causes, you may become religious, go through religious motions, and join religious institutions. Christianity has become morality. The sequence attributed to Luther that Christian ethics starts with faith which is active in love, has been completely reversed. Today we tend to use God as a traditional fiction to support the many causes in which we have much more confidence than in God. We do believe in our liberty but not as a gift of God, dependent every moment on God's grace, but as a right that makes us into autonomous beings for whom faith in God is an option.
This is part of our religious liberty as are atheism, witchcraft, and belief in unidentified flying objects. The Freedom of the Christian.blacksmithsurgical.com/t3-assets/textbook/food-dancer-traveling-tasting-and.php
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We repeat the basic propositions: "A Christian is a perfectly free lord of all subject to none. He writes: "According to the spiritual nature, which men refer to as the soul, he is called a spiritual, inner, or new man. According to the bodily nature, which men refer to as flesh, he is called a carnal, outward, or old man. As an example he quotes Gal , "For the desires of the flesh are against the Spirit and the desires of the Spirit against the flesh. This is a notion repeated throughout the history of western thought, articulated by mystics and expressed in a multitude of versions by idealistic philosophers and gnostic wise men and women e.
He never sees the human being in isolation. The Christian who is the subject of this treatise is what he or she is only because of a relationship to Christ. Christian liberty is completely dependent on this relationship and has nothing to do with the sort of questions raised by modern behavioristic psychology and its determinism. He writes:. Faith in the promises of God, trusting God's word, gives the human being everything which God's law demands, but which people cannot produce through their good works.
Luther and Christian Liberty
Following the imagery of Ephesians  and less explicitly, Bernard of Clairvaux in his commentary on the Song of Songs, he asserts that faith unites the soul with Christ as a bride is united with her bridegroom Christ and the soul become one flesh. And if they are one flesh and there is between them a true marriage-indeed the most perfect of all marriages Nicolaus Herman sings:.
Er wird ein Knecht und ich ein Herr, Das mag ein Wechsel sein. Wie konnt er doch sein freundlicher, Das Herze Jesulein! Christ is God and man in one person. He neither sinned nor died, and is not condemned, and he cannot sin, die, or be condemned; his righteousness, life, and salvation are unconquerable, eternal, omnipotent by the wedding ring of faith he shares in the sins, death, and pains of hell which are his bride's.
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It is the result of having been bound to Christ in this royal marriage. Indeed Christians are free because they are bound to Christ and share in everything he is and has. For this reason, the Christian "needs neither law nor good works but, on the contrary, is injured by them if he believes that he is justified by them.
To those who have read thus far and now say: "We will take our ease and do no works and be content with faith," Luther answers:. Not so, dear friend, not so. That would indeed be proper if we were wholly inner and perfectly spiritual human beings. But such we shall be only at the last day, the day of the resurrection of the dead. As long as we live in the flesh we only begin to make some progress in that which shall be perfected in the future life. Here Luther deals with the second proposition, "A Christian is a perfectly dutiful servant of all, subject to all.
Again Paul serves as his resource and he quotes Romans, 1 Corinthians, and Galatians to make his point. He does not rule out some success in this battle. Indeed he claims that the life of the believer is in some ways analogous to the life of Adam and Eve in paradise. Ethical Consequences.
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This is particularly true in relation to other human beings, for Christian liberty frees Christians from their obsession with themselves and their own salvation to act in the true interest of the neighbor. God has taken care of me so that I might he empowered to care for my neighbor. And here Luther comes to the most daring assertions of this little book.
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The Christian ought to think, he says,. Although I am an unworthy and condemned person, my God has given me in Christ all the riches of righteousness and salvation without any merit on my part, out of pure, free mercy, so that from now on I need nothing except faith which believes that this is true. Why should I not therefore freely, joyfully with all my heart, and with an eager will do all things which I know are pleasing and acceptable to such a Father who has overwhelmed me with his inestimable riches?
I will therefore give myself as a Christ to my neighbor, just as Christ offered himself to me; I will do nothing in this life except what I see is necessary, profitable, and salutary to my neighbor, since through faith I have an abundance of all good things in Christ. Just as our neighbor is in need and lacks that in which we abound, so we were in need before God and lacked his mercy. Hence, as our heavenly Father has in Christ freely come to our aid, we also ought freely to help our neighbor through our body and its works and each one should become as it were a Christ to the other that we may be Christs to one another and Christ may be the same in all, that is, that we may be truly Christians.
She was not justified by this work, but being righteous she did it freely and willingly. Christian ethics in the more restricted sense is only possible on the basis of this liberation. There are all kinds of good works that people can do. They are works of the law which may contribute to the earthly welfare of human beings. But the life that makes a woman or a man into a Christ to others is only possible for those who have been made one with him and thus can say with Paul: "It is no longer I who live, but Christ who lives in me" Gal For this reason they are called the Old Testament, and are so.
Now what is done by this one precept is done by all; for all are equally impossible of fulfilment by us. For what is impossible for you by all the works of the law, which are many and yet useless, you shall fulfil in an easy and summary way through faith, because God the Father has made everything to depend on faith, so that whosoever has it has all things, and he who has it not has nothing. Thus the promises of God give that which the precepts exact, and fulfil what the law commands; so that all is of God alone, both the precepts and their fulfilment. He alone commands; He alone also fulfils.
Now, since these promises of God are words of holiness, truth, righteousness, liberty, and peace, and are full of universal goodness, the soul, which cleaves to them with a firm faith, is so united to them, nay, thoroughly absorbed by them, that it not only partakes in, but is penetrated and saturated by, all their virtues. For if the touch of Christ was healing, how much more does that most tender spiritual touch, nay, absorption of the word, communicate to the soul all that belongs to the word!
From all this it is easy to understand why faith has such great power, and why no good works, nor even all good works put together, can compare with it, since no work can cleave to the word of God or be in the soul. Faith alone and the word reign in it; and such as is the word, such is the soul made by it, just as iron exposed to fire glows like fire, on account of its union with the fire.
It is clear then that to a Christian man his faith suffices for everything, and that he has no need of works for justification. This is that Christian liberty, our faith, the effect of which is, not that we should be careless or lead a bad life, but that no one should need the law or works for justification and salvation. Let us consider this as the first virtue of faith; and let us look also to the second. This also is an office of faith: that it honours with the utmost veneration and the highest reputation Him in whom it believes, inasmuch as it holds Him to be truthful and worthy of belief.
For there is no honour like that reputation of truth and righteousness with which we honour Him in whom we believe. What higher credit can we attribute to any one than truth and righteousness, and absolute goodness? On the other hand, it is the greatest insult to brand any one with the reputation of falsehood and unrighteousness, or to suspect him of these, as we do when we disbelieve him.
Thus the soul, in firmly believing the promises of God, holds Him to be true and righteous; and it can attribute to God no higher glory than the credit of being so. The highest worship of God is to ascribe to Him, truth, righteousness, and whatever qualities we must ascribe to one in whom we believe. In doing this, the soul shows itself prepared to do His whole will; in doing this it hallows His name, and gives itself up to be dealt with as it may please God. For it cleaves to His promises, and never doubts that He is true, just, and wise, and will do, dispose, and provide for all things in the best way.
Is not such a soul, in this its faith, most obedient to God in all things? What commandment does there remain which has not been amply fulfilled by such an obedience? What fulfilment can be more full than universal obedience? Now this is not accomplished by works, but by faith alone. On the other hand, what greater rebellion, impiety, or insult to God can there be, than not to believe His promises? In doing this, is not a man denying God and setting himself up as an idol in his own heart? What then can works, done in such a state of impiety, profit us, were they even angelic or apostolic works?
Rightly hath God shut up all, not in wrath nor in lust, but in unbelief, in order that those who pretend that they are fulfilling the law by works of purity and benevolence which are social and human virtues may not presume that they will therefore be saved, but, being included in the sin of unbelief, may either seek mercy, or be justly condemned.
But when God sees that truth is ascribed to Him, and that in the faith of our hearts He is honoured with all the honour of which He is worthy, then in return He honours us on account of that faith, attributing to us truth and righteousness. For faith does truth and righteousness in rendering to God what is His; and therefore in return, God gives glory to our righteousness. It is true and righteous that God is true and righteous; and to confess this and ascribe these attributes to Him, this it is to be true and righteous. The third incomparable grace of faith is this: that it unites the soul to Christ, as the wife to the husband, by which mystery, as the Apostle teaches, Christ and the soul are made one flesh.
If we compare these possessions, we shall see how inestimable is the gain. Christ is full of grace, life, and salvation; the soul is full of sin, death, and condemnation. Let faith step in, and then sin, death, and hell will belong to Christ, and grace, life, and salvation to the soul. For, in giving her His own body and Himself, how can He but give her all that is His? And, in taking to Himself the body of His wife, how can He but take to Himself all that is hers? In this is displayed the delightful sight, not only of communion, but of a prosperous warfare, of victory, salvation, and redemption.
For His righteousness rises above the sins of all men; His life is more powerful than all death; His salvation is more unconquerable than all hell. Thus the believing soul, by the pledge of its faith in Christ, becomes free from all sin, fearless of death, safe from hell, and endowed with the eternal righteousness, life, and salvation of its Husband Christ. Thus He presents to Himself a glorious bride, without spot or wrinkle, cleansing her with the washing of water by the word; that is, by faith in the word of life, righteousness, and salvation.
Who then can value highly enough these royal nuptials? Who can comprehend the riches of the glory of this grace? Christ, that rich and pious Husband, takes as a wife a needy and impious harlot, redeeming her from all her evils and supplying her with all His good things. From all this you will again understand why so much importance is attributed to faith, so that it alone can fulfil the law and justify without any works. If you were nothing but good works from the soles of your feet to the crown of your head, you would not be worshipping God, nor fulfilling the First Commandment, since it is impossible to worship God without ascribing to Him the glory of truth and of universal goodness, as it ought in truth to be ascribed.
Now this is not done by works, but only by faith of heart. It is not by working, but by believing, that we glorify God, and confess Him to be true. On this ground, faith alone is the righteousness of a Christian man, and the fulfilling of all the commandments. For to him who fulfils the first, the task of fulfilling all the rest is easy.
Works, since they are irrational things, cannot glorify God, although they may be done to the glory of God, if faith be present. But at present we are inquiring, not into the quality of the works done, but into him who does them, who glorifies God, and brings forth good works. This is faith of heart, the head and the substance of all our righteousness. Hence that is a blind and perilous doctrine which teaches that the commandments are fulfilled by works.
The commandments must have been fulfilled previous to any good works, and good works follow their fulfillment, as we shall see. But, that we may have a wider view of that grace which our inner man has in Christ, we must know that in the Old Testament, God sanctified to Himself every first-born male. The birthright was of great value, giving a superiority over the rest by the double honour of priesthood and kingship.
For the first-born brother was priest and lord of all the rest. Under this figure was foreshown Christ, the true and only Firstborn of God the Father and of the Virgin Mary, and a true King and Priest, not in a fleshly and earthly sense. For His kingdom is not of this world; it is in heavenly and spiritual things that He reigns and acts as Priest; and these are righteousness, truth, wisdom, peace, salvation, etc. So, too, His priesthood does not consist in the outward display of vestments and gestures, as did the human priesthood of Aaron and our ecclesiastical priesthood at this day, but in spiritual things, wherein, in His invisible office, He intercedes for us with God in heaven, and there offers Himself, and performs all the duties of a priest, as Paul describes Him to the Hebrews under the figure of Melchizedek.
Nor does He only pray and intercede for us; He also teaches us inwardly in the spirit with the living teachings of His Spirit. Now these are the two special offices of a priest, as is figured to us in the case of fleshly priests by visible prayers and sermons. These two things stand thus. First, as regards kingship, every Christian is by faith so exalted above all things that, in spiritual power, he is completely lord of all things, so that nothing whatever can do him any hurt; yea, all things are subject to him, and are compelled to be subservient to his salvation.
Not that in the sense of corporeal power any one among Christians has been appointed to possess and rule all things, according to the mad and senseless idea of certain ecclesiastics. That is the office of kings, princes, and men upon earth. In the experience of life we see that we are subjected to all things, and suffer many things, even death. Yea, the more of a Christian any man is, to so many the more evils, sufferings, and deaths is he subject, as we see in the first place in Christ the First-born, and in all His holy brethren.
This is a spiritual power, which rules in the midst of enemies, and is powerful in the midst of distresses. And this is nothing else than that strength is made perfect in my weakness, and that I can turn all things to the profit of my salvation; so that even the cross and death are compelled to serve me and to work together for my salvation. This is a lofty and eminent dignity, a true and almighty dominion, a spiritual empire, in which there is nothing so good, nothing so bad, as not to work together for my good, if only I believe.
This is the inestimable power and liberty of Christians. Nor are we only kings and the freest of all men, but also priests for ever, a dignity far higher than kingship, because by that priesthood we are worthy to appear before God, to pray for others, and to teach one another mutually the things which are of God. For these are the duties of priests, and they cannot possibly be permitted to any unbeliever. But to an unbelieving person nothing renders service or work for good. He himself is in servitude to all things, and all things turn out for evil to him, because he uses all things in an impious way for his own advantage, and not for the glory of God.
And thus he is not a priest, but a profane person, whose prayers are turned into sin, nor does he ever appear in the presence of God, because God does not hear sinners. Psalm cxlv. This glory certainly cannot be attained by any works, but by faith only. From these considerations any one may clearly see how a Christian man is free from all things; so that he needs no works in order to be justified and saved, but receives these gifts in abundance from faith alone. Nay, were he so foolish as to pretend to be justified, set free, saved, and made a Christian, by means of any good work, he would immediately lose faith, with all its benefits.
Such folly is prettily represented in the fable where a dog, running along in the water and carrying in his mouth a real piece of meat, is deceived by the reflection of the meat in the water, and, in trying with open mouth to seize it, loses the meat and its image at the same time. For Holy Scripture makes no distinction between them, except that those who are now boastfully called popes, bishops, and lords, it calls ministers, servants, and stewards, who are to serve the rest in the ministry of the word, for teaching the faith of Christ and the liberty of believers.
For though it is true that we are all equally priests, yet we cannot, nor, if we could, ought we all to, minister and teach publicly. This bad system has now issued in such a pompous display of power and such a terrible tyranny that no earthly government can be compared to it, as if the laity were something else than Christians. Through this perversion of things it has happened that the knowledge of Christian grace, of faith, of liberty, and altogether of Christ, has utterly perished, and has been succeeded by an intolerable bondage to human works and laws; and, according to the Lamentations of Jeremiah, we have become the slaves of the vilest men on earth, who abuse our misery to all the disgraceful and ignominious purposes of their own will.
Returning to the subject which we had begun, I think it is made clear by these considerations that it is not sufficient, nor a Christian course, to preach the works, life, and words of Christ in a historic manner, as facts which it suffices to know as an example how to frame our life, as do those who are now held the best preachers, and much less so to keep silence altogether on these things and to teach in their stead the laws of men and the decrees of the Fathers.
There are now not a few persons who preach and read about Christ with the object of moving the human affections to sympathize with Christ, to indignation against the Jews, and other childish and womanish absurdities of that kind. Now preaching ought to have the object of promoting faith in Him, so that He may not only be Christ, but a Christ for you and for me, and that what is said of Him, and what He is called, may work in us. And this faith is produced and is maintained by preaching why Christ came, what He has brought us and given to us, and to what profit and advantage He is to be received.
This is done when the Christian liberty which we have from Christ Himself is rightly taught, and we are shown in what manner all we Christians are kings and priests, and how we are lords of all things, and may be confident that whatever we do in the presence of God is pleasing and acceptable to Him. Whose heart would not rejoice in its inmost core at hearing these things? Whose heart, on receiving so great a consolation, would not become sweet with the love of Christ, a love to which it can never attain by any laws or works? Who can injure such a heart, or make it afraid?
If the consciousness of sin or the horror of death rush in upon it, it is prepared to hope in the Lord, and is fearless of such evils, and undisturbed, until it shall look down upon its enemies. For it believes that the righteousness of Christ is its own, and that its sin is no longer its own, but that of Christ; but, on account of its faith in Christ, all its sin must needs be swallowed up from before the face of the righteousness of Christ, as I have said above.
O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law. For death is swallowed up in victory, not only the victory of Christ, but ours also, since by faith it becomes ours, and in it we too conquer. Let it suffice to say this concerning the inner man and its liberty, and concerning that righteousness of faith which needs neither laws nor good works; nay, they are even hurtful to it, if any one pretends to be justified by them.
And now let us turn to the other part: to the outward man. Are we then to take our ease and do no works, content with faith? That would indeed really be the case, if we were thoroughly and completely inner and spiritual persons; but that will not happen until the last day, when the dead shall be raised. As long as we live in the flesh, we are but beginning and making advances in that which shall be completed in a future life.
On this account the Apostle calls that which we have in this life the first-fruits of the Spirit Rom. In future we shall have the tenths, and the fullness of the Spirit. To this part belongs the fact I have stated before: that the Christian is the servant of all and subject to all. For in that part in which he is free he does no works, but in that in which he is a servant he does all works. Let us see on what principle this is so. Although, as I have said, inwardly, and according to the spirit, a man is amply enough justified by faith, having all that he requires to have, except that this very faith and abundance ought to increase from day to day, even till the future life, still he remains in this mortal life upon earth, in which it is necessary that he should rule his own body and have intercourse with men.
Here then works begin; here he must not take his ease; here he must give heed to exercise his body by fastings, watchings, labour, and other regular discipline, so that it may be subdued to the spirit, and obey and conform itself to the inner man and faith, and not rebel against them nor hinder them, as is its nature to do if it is not kept under. For the inner man, being conformed to God and created after the image of God through faith, rejoices and delights itself in Christ, in whom such blessings have been conferred on it, and hence has only this task before it: to serve God with joy and for nought in free love.
But in doing this he comes into collision with that contrary will in his own flesh, which is striving to serve the world and to seek its own gratification. For when the soul has been cleansed by faith and made to love God, it would have all things to be cleansed in like manner, and especially its own body, so that all things might unite with it in the love and praise of God.
Thus it comes that, from the requirements of his own body, a man cannot take his ease, but is compelled on its account to do many good works, that he may bring it into subjection. Yet these works are not the means of his justification before God; he does them out of disinterested love to the service of God; looking to no other end than to do what is well-pleasing to Him whom he desires to obey most dutifully in all things.
On this principle every man may easily instruct himself in what measure, and with what distinctions, he ought to chasten his own body. He will fast, watch, and labour, just as much as he sees to suffice for keeping down the wantonness and concupiscence of the body. But those who pretend to be justified by works are looking, not to the mortification of their lusts, but only to the works themselves; thinking that, if they can accomplish as many works and as great ones as possible, all is well with them, and they are justified.
Sometimes they even injure their brain, and extinguish nature, or at least make it useless. This is enormous folly, and ignorance of Christian life and faith, when a man seeks, without faith, to be justified and saved by works. To make what we have said more easily understood, let us set it forth under a figure.
The works of a Christian man, who is justified and saved by his faith out of the pure and unbought mercy of God, ought to be regarded in the same light as would have been those of Adam and Eve in paradise and of all their posterity if they had not sinned. Now Adam had been created by God just and righteous, so that he could not have needed to be justified and made righteous by keeping the garden and working in it; but, that he might not be unemployed, God gave him the business of keeping and cultivating paradise.
These would have indeed been works of perfect freedom, being done for no object but that of pleasing God, and not in order to obtain justification, which he already had to the full, and which would have been innate in us all. So it is with the works of a believer. Being by his faith replaced afresh in paradise and created anew, he does not need works for his justification, but that he may not be idle, but may exercise his own body and preserve it. His works are to be done freely, with the sole object of pleasing God. Only we are not yet fully created anew in perfect faith and love; these require to be increased, not, however, through works, but through themselves.
A bishop, when he consecrates a church, confirms children, or performs any other duty of his office, is not consecrated as bishop by these works; nay, unless he had been previously consecrated as bishop, not one of those works would have any validity; they would be foolish, childish, and ridiculous. Thus a Christian, being consecrated by his faith, does good works; but he is not by these works made a more sacred person, or more a Christian.
That is the effect of faith alone; nay, unless he were previously a believer and a Christian, none of his works would have any value at all; they would really be impious and damnable sins. Now it is clear that the fruit does not bear the tree, nor does the tree grow on the fruit; but, on the contrary, the trees bear the fruit, and the fruit grows on the trees. As then trees must exist before their fruit, and as the fruit does not make the tree either good or bad, but on the contrary, a tree of either kind produces fruit of the same kind, so must first the person of the man be good or bad before he can do either a good or a bad work; and his works do not make him bad or good, but he himself makes his works either bad or good.
We may see the same thing in all handicrafts. A bad or good house does not make a bad or good builder, but a good or bad builder makes a good or bad house. And in general no work makes the workman such as it is itself; but the workman makes the work such as he is himself. Such is the case, too, with the works of men. Such as the man himself is, whether in faith or in unbelief, such is his work: good if it be done in faith; bad if in unbelief.
But the converse is not true that, such as the work is, such the man becomes in faith or in unbelief. For as works do not make a believing man, so neither do they make a justified man; but faith, as it makes a man a believer and justified, so also it makes his works good. So, too, no good work can profit an unbeliever to justification and salvation; and, on the other hand, no evil work makes him an evil and condemned person, but that unbelief, which makes the person and the tree bad, makes his works evil and condemned.
For nothing makes the person good but faith, nor bad but unbelief. He then who does not wish to go astray, with these blind ones, must look further than to the works of the law or the doctrine of works; nay, must turn away his sight from works, and look to the person, and to the manner in which it may be justified. From all this it is easy to perceive on what principle good works are to be cast aside or embraced, and by what rule all teachings put forth concerning works are to be understood.
For if works are brought forward as grounds of justification, and are done under the false persuasion that we can pretend to be justified by them, they lay on us the yoke of necessity, and extinguish liberty along with faith, and by this very addition to their use they become no longer good, but really worthy of condemnation. For such works are not free, but blaspheme the grace of God, to which alone it belongs to justify and save through faith. Works cannot accomplish this, and yet, with impious presumption, through our folly, they take it on themselves to do so; and thus break in with violence upon the office and glory of grace.
We do not then reject good works; nay, we embrace them and teach them in the highest degree. It is not on their own account that we condemn them, but on account of this impious addition to them and the perverse notion of seeking justification by them. Now this leviathan, this perverted notion about works, is invincible when sincere faith is wanting.
For those sanctified doers of works cannot but hold it till faith, which destroys it, comes and reigns in the heart. Nature cannot expel it by her own power; nay, cannot even see it for what it is, but considers it as a most holy will. And when custom steps in besides, and strengthens this pravity of nature, as has happened by means of impious teachers, then the evil is incurable, and leads astray multitudes to irreparable ruin. Therefore, though it is good to preach and write about penitence, confession, and satisfaction, yet if we stop there, and do not go on to teach faith, such teaching is without doubt deceitful and devilish.
For not one word of God only, but both, should be preached; new and old things should be brought out of the treasury, as well the voice of the law as the word of grace.
The voice of the law should be brought forward, that men may be terrified and brought to a knowledge of their sins, and thence be converted to penitence and to a better manner of life. But we must not stop here; that would be to wound only and not to bind up, to strike and not to heal, to kill and not to make alive, to bring down to hell and not to bring back, to humble and not to exalt. Therefore, the word of grace and of the promised remission of sin must also be preached, in order to teach and set up faith, since without that word contrition, penitence, and all other duties, are performed and taught in vain.
There still remain, it is true, preachers of repentance and grace, but they do not explain the law and the promises of God to such an end, and in such a spirit, that men may learn whence repentance and grace are to come. Thus much we say concerning works in general, and also concerning those which the Christian practises with regard to his own body. Lastly, we will speak also of those works which he performs towards his neighbour. For man does not live for himself alone in this mortal body, in order to work on its account, but also for all men on earth; nay, he lives only for others, and not for himself.
Thus it is impossible that he should take his ease in this life, and not work for the good of his neighbours, since he must needs speak, act, and converse among men, just as Christ was made in the likeness of men and found in fashion as a man, and had His conversation among men.
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