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Commentary Index | Return to PrayerRequest.com | DownloadMartin Luther Collection: Luther, Martin - Table Talks: 13. Of Justification
TOPIC: Luther, Martin - Table Talks (Other Topics in this Collection)
SUBJECT: 13. Of Justification
Other Subjects in this Topic:
OF JUSTIFICATION
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CCXCII.
It is impossible for a papist to understand this article: "I believe the
forgiveness of sins." For the papists are drowned in their opinions, as I
also was when among them, of the cleaving to or inherent righteousness.
The Scripture names the faithful, saints and people of God. It is a sin
and shame that we should forget this glorious and comfortable name and
title. But the papists are such direct sinners, that they will not be
reckoned sinners; and again, they will neither be holy nor held so to be.
And in this sort it goes on with them untoward and crosswise, so that they
neither believe the Gospel which comforts, nor the law which punishes.
But here one may say: the sins which we daily commit, offend and anger
God; how then can we be holy? Answer: A mother's love to her child is much
stronger than the distaste of the scurf upon the child's head. Even so,
God's love towards us is far stronger than our uncleanness. Therefore,
though we be sinners, yet we lose not thereby our childhood, neither do we
fall from grace by reason of our sins.
Another may say; we sin without ceasing, and where sin is, there the
Holy Spirit is not; therefore we are not holy, because the Holy Spirit is
not in us, which makes holy. Answer: The text says plainly; "The Holy Ghost
shall glorify me." Now where Christ is, there is the Holy Spirit. Now Christ
is in the faithful, although they have and feel, and confess sins, and with
sorrow of heart complain thereof, therefore sins do not separate Christ from
those that believe.
The God of the Turks helps no longer or further, as they think, than as
they are godly people; in like manner also the God of the papists. So when
Turk and papist begin to feel their sins and unworthiness, as in time of
trial and temptation, or in death, then they tremble and despair.
But a true Christian says: "I believe in Jesus Christ my Lord and
Saviour," who gave himself for my sins, and is at God's right hand, and
intercedes for me; fall I into sin, as, alas! oftentimes I do, I am sorry
for it; I rise again, and am an enemy unto sin. So that we plainly see, the
true Christian faith is far different from the faith and religion of the
pope and Turk. But human strength and nature are not able to accomplish this
true Christian faith without the Holy Spirit. It can do no more than take
refuge in its own deserts.
But he that can say: "I am a child of God through Christ, who is my
righteousness," and despairs not, though he be deficient in good works,
which always fail us, he believes rightly. But grace is so great that it
amazes a human creature, and is very difficult to be believed. Insomuch that
faith gives the honor to God, that he can and will perform what he promised,
namely, to make sinners righteous, Rom. iv., though `tis an exceeding hard
matter to believe that God is merciful unto us for the sake of Christ. O!
man's heart is too strait and narrow to entertain or take hold of this.
CCXCIII.
All men, indeed, are not alike strong, so that in some many faults,
weaknesses, and offences, are found; but these do not hinder them of
sanctification, if they sin not of evil purposes and premeditation, but only
out of weakness. For a Christian, indeed, feels the lusts of the flesh, but
he resists them, and they have not dominion over him; and although, now and
then, he stumbles and falls into sin, yet it is forgiven him, whom he raises
again, and holds on to Christ, who will not "That the lost sheep be hunted
away, but he sought after."
CCXCIV.
Why do Christians make use of their natural wisdom and understanding,
seeing it must be set aside in matters of faith, as not only not
understanding them, but also as striving against them?
Answer: The natural wisdom of a human creature in matters of faith,
until he be regenerate and born anew, is altogether darkness, knowing
nothing in divine cases. But in a faithful person, regenerate and
enlightened by the Holy Spirit, through the Word, it is a fair and glorious
instrument, and work of God: for even as all God's gifts, natural
instruments, and expert faculties, are hurtful to the ungodly, even so are
they wholesome and saving to the good and godly.
The understanding, through faith, receives life from faith; that which
was dead, is made alive again; like as our bodies, in light day, when it is
clear and bright, and better disposed, rise, move, walk, etc., more readily
and safely than they do in the dark night, so it is with human reason, which
strives not against faith, when enlightened, but rather furthers and
advances it.
So the tongue, which before blasphemed God, now lauds, extols, and
praises God and his grace, as my tongue, now it is enlightened, is now
another manner of tongue than it was in popedome; a regeneration done by the
Holy Ghost through the Word.
A sanctified and upright Christian says: My wife, my children, my art,
my wisdom, my money and wealth, help and avail me nothing in heaven; yet I
cast them not away nor reject them when God bestows such benefits upon me,
but part and separate the substance from the vanity and foolery which cleave
thereunto. Gold is and remains gold as well when a strumpet carries it about
her, as when `tis with an honest, good, and godly woman. The body of a
strumpet is even as well God's creature, as the body of an honest matron. In
this manner ought we to part and separate vanity and folly from the thing
and substance, or from the creature given and God who created it.
CCXCV.
Upright and faithful Christians ever think they are not faithful, nor
believe as they ought; and therefore they constantly strive, wrestle, and
are diligent to keep and to increase faith, as good workmen always see that
something is wanting in their workmanship. But the botchers think that
nothing is wanting in what they do, but that everything is well and
complete. Like as the Jews conceive they have the ten commandments at their
fingers end, whereas, in truth, they neither learn nor regard them.
CCXCVI.
Truly it is held for presumption in a human creature that he dare boast
of his own proper righteousness of faith; `tis a hard matter for a man to
say: I am the child of God, and am comforted and solaced through the
immeasurable grace and mercy of my heavenly Father. To do this from the
heart, is not in every man's power. Therefore no man is able to teach pure
and aright touching faith, nor to reject the righteousness of works, without
sound practice and experience. St Paul was well exercised in this art; he
speaks more vilely of the law than any arch heretic can speak of the
sacrament of the altar, of baptism, or than the Jews have spoken thereof;
for he names the law, the ministration of death, the ministration of sin,
and the ministration of condemnation; yea, he holds all the works of the
law, and what the law requires, without Christ, dangerous and hurtful, which
Mosts, if he had then lived, would doubtless have taken very ill at Paul's
hands. It was, according to human reason, spoken too scornfully.
CCXCVII.
Faith and hope are variously distinguishable. And, first, in regard of
the subject, wherein everything subsists: faith consists in a person's
understanding, hope in the will; these two cannot be separated; they are
like the two cherubim over the mercy seat.
Secondly, in regard of the office; faith indites, distinguishes, and
teaches, and is the knowledge and acknowledgment; hope admonishes, awakens,
hears, expects, and suffers.
Thirdly, in regard to the object: faith looks to the word or promise,
which is truth; but hope to that which the Word promises, which is the good
or benefit.
Fourthly, in regard of order in degree: faith is first, and before all
adversities and troubles, and is the beginning of life. Heb. xi. But hope
follows after, and springs up in trouble. Rom. v.
Fifthly, by reason of the contrariety: faith fights against errors and
heresies; it proves and judges spirits and doctrines. But hope strives
against troubles and vexations, and among the evil it expects good.
Faith in divinity, is the wisdom and providence, and belongs to the
doctrine. But hope is the courage and joyfulness in divinity, and pertains
to admonition. Faith is the dialectica, for it is altogether prudence and
wisdom; hope is the rhetorica, an elevation of the heart and mind. As wisdom
without courage is futile, even so faith without hope is nothing worth; for
hope endures and overcomes misfortune and evil. And as a joyous valor
without understanding is but rashness, so hope without faith is spiritual
presumption. Faith is the key to the sacred Scriptures, the right Cabata or
exposition, which one receives of tradition, as the prophets left this
doctrine to their disciples. `Tis said St Peter wept whenever he thought of
the gentleness with which Jesus taught. Faith is given from one to another,
and remains continually in one school. Faith is not a quality, as the
schoolmen say, but a gift of God.
CCXCVIII.
Everything that is done in the world is done by hope. No husbandman
would sow one grain of corn, if he hoped not it would grow up and become
seed; no bachelor would marry a wife, if he hope not to have children; no
merchant or tradesman would set himself to work, if he did not hope to reap
benefit thereby, etc. How much more, then, does hope urge us on to
everlasting life and salvation?
CCXCIX.
Faith's substance is our will; its manner is that we take hold on
Christ by divine instinct; its final cause and fruit, that it purifies the
heart, makes us children of God, and brings with it the remission of sins.
CCC.
Adam received the promise of the woman's seed ere he had done any work
or sacrifice, to the end God's truth might stand fast - namely, that we are
justified before God altogether without works, and obtain forgiveness of
sins merely by grace. Whoso is able to believe this well and steadfastly, is
a doctor above all the doctors in the world.
CCCI.
Faith is not only necessary, that thereby the ungodly may become
justified and saved before God, and their hearts be settled in peace, but it
is necessary in every other respect. St Paul says: "Now that we are
justified by faith, we have peace with God through our Lord Jesus Christ."
CCCII.
Joseph of Arimathea had a faith in Christ, like as the apostles had; he
thought Christ would have been a worldly and temporal potentate; therefore
he took care of him as a good friend, and buried him honorably. He believed
not that Christ should raise again from death, and become a spiritual and
everlasting king.
CCCIII.
When Abraham shall rise again at the last day, then he will chide us
for our unbelief, and will say: I had not the hundredth part of the promises
which ye have, and yet I believed. That example of Abraham exceeds all human
natural reason, who, overcoming the paternal love he bore towards his only
son, Isaac, was all obedient to God, and against the law of nature, would
have sacrificed that son. What, for the space of three days, he felt in his
breast, how his heart yearned and panted, what hesitations and trials he
had, cannot be expressed.
CCCIV.
All heretics have continually failed in this one point, that they do
not rightly understand or know the article of justification. If we had not
this article certain and clear, it were impossible we could criticize the
pope's false doctrine of indulgences and other abominable errors, much less
be able to overcome greater spiritual errors and vexations. If we only
permit Christ to be our Saviour, then we have won, for he is the only girdle
which clasps the whole body together, as St Paul excellently teaches. If we
look to the spiritual birth and substance of a true Christian, we shall soon
extinguish all deserts of good works; for they serve us to no use, neither
to purchase sanctification, nor to deliver us from sin, death, devil or
hell.
Little children are saved only by faith, without any good works;
therefore faith alone justifies. If God's power be able to effect that in
one, then he is also able to accomplish it in all; for the power of the
child effects it not, but the power of faith; neither is it done through the
child's weakness or disability; for then that weakness would be merit of
itself, or equivalent to merit. It is a mischievous thing that we miserable,
sinful wretches will upbraid God, and hit him in the teeth with our works,
and think thereby to be justified before him; but God will not allow it.
CCCV.
This article, how we are saved, is the chief of the whole Christian
doctrine, to which all divine disputations must be directed. All the
prophets were chiefly engaged upon it, and sometimes much perplexed about
it. For when this article is kept fast and sure by a constant faith, then
all other articles draw on softly after, as that of the Holy Trinity, etc.
God has declared no article so plainly and openly as this, that we are saved
only by Christ; though he speaks much of the Holy Trinity, yet he dwells
continually upon this article of the salvation of our souls; other articles
are of great weight, but this surpasses all.
CCCVI.
A capuchin says: wear a grey coat and a hood, a rope round thy body,
and sandals on thy feet. A cordelier says: put on a black hood; an ordinary
papist says: do this or that work, hear mass, pray, fast, give alms, etc.
But a true Christian says: I am justified and saved only by faith in Christ,
without any works or merits of my own; compare these together, and judge
which is the true righteousness.
CCCVII.
Christ says: "The spirit is willing, but the flesh is weak;" St Paul
also says: the spirit willingly would give itself wholly unto God, would
trust in him, and be obedient; but natural reason and understanding, flesh
and blood, resist and will not go forward. Therefore our Lord God must needs
have patience and bear with us. God will not put out the glimmering flax;
the faithful have as yet but only the first fruits of the spirit; they have
not the fulfilling, but the tenth.
CCCVIII.
I well understand that St Paul was also weak in faith, whence he
boasted and said, "I am a servant of God, and an apostle of Jesus Christ."
An angel stood by him at sea, and comforted him, and when he came to Rome,
he was comforted as he saw the brethren come out to meet him. Hereby we see
what the communion and company does of such as fear God. The Lord commanded
the disciples to remain together in one place, before they received the Holy
Ghost, and to comfort one another; for Christ well knew that adversaries
would assault them.
CCCIX.
A Christian must be well armed, grounded, and furnished with sentences
out of God's Word, that so he may stand and defend religion and himself
against the devil, in case he should be asked to embrace another doctrine.
CCCX.
When at the last day we shall live again, we shall blush for shame, and
say to ourselves: "fie on thee, in that thou hast not been more courageous,
bold, and strong to believe in Christ, and to endure all manner of
adversities, crosses, and persecutions, seeing his glory is so great. If I
were now in the world, I would not stick to suffer ten thousand times more."
CCXI.
Although a man knew, and could do as much as the angels in heaven, yet
all this would not make him a Christian, unless he knew Christ and believed
in him. God says: "Let not the wise man glory in his wisdom, neither let the
mighty man glory in his might; let not the rich man glory in his riches; but
let him that glorieth, glory in this, that he understandeth and knoweth me,
that I am the Lord, which doth exercise lovingkindness, judgment, and
righteousness," etc.
CCCXII.
The article of our justification before God is as with a son who is
born heir to all his father's goods, and comes not thereunto by deserts, but
naturally, or ordinary course. But yet, meantime, his father admonishes him
to do such and such things, and promises him gifts to make him the more
willing. As when he says to him: if thou wilt be good, be obedient, study
diligently, then I will buy thee a fine coat; or, come hither to me, and I
will give thee an apple. In such sort does he teach his son industry; though
the whole inheritance belongs unto him of course, yet will he make him, by
promises, pliable and willing to do what he would have done.
Even so God deals with us; he is loving unto us with friendly and sweet
words, promises us spiritual and temporal blessings, though everlasting life
is presented unto thee who believe in Christ, by mere grace and mercy,
gratis, without any merits, works, or worthynesses.
And this ought we to teach in the church and in the assembly of God,
that God will have upright and good works, which he has commanded, not such
as we ourselves take in hand, of our own choice and devotion, or well
meaning, as the friars and priests teach in popedom, for such works are not
pleasing to God, as Christ says: "In vain do they worship me, teaching for
doctrines the commandments of men," etc. We must teach of good works, yet
always so that the article of justification remain pure and unfalseified.
For Christ neither can nor will endure any beside himself; he will have the
bride alone; he is full of jealousy.
Should we teach: if thou believest, thou shalt be saved, whatsoever
thou doest; that were stark naught; for faith is either false or feigned,
or, though it be upright, yet is eclipsed, when people wittingly and
willfully sin against God's command. And the Holy Spirit, which is given to
the faithful, departs by reason of evil works done against the conscience,
as the example of David sufficiently testifies.
CCCXIII.
As to ceremonies and ordinances, the kingdom of love must have
precedence and government, and not tyranny. It must be a willing, not a
halter love; it must altogether be directed and construed for the good and
profit of the neighbor; and the greater he that governs, the more he ought
to serve according to love.
CCCXIV.
The love towards our neighbor must be like the pure and chaste love
between bride and bridegroom, where all faults are connived at and borne
with, and only the virtues regarded.
CCCXV.
Believest thou? then thou wilt speak boldly. Speakest thou boldly? then
thou must suffer. Sufferest thou? then thou shalt be comforted. For faith,
the confession thereof, and the cross, follow one upon another.
Give and it shall be given unto you: this is a fine maxim, and makes
people poor and rich; it is that which maintains my house. I would not
boast, but I well know what I give away in the year. If my gracious lord and
master, the prince elector, should give a gentleman two thousand florins,
this should hardly answer to the cost of my housekeeping for one year; and
yet I have but three hundred florins a year, but God blesses these and makes
them suffice.
There is in Austria a monastery, which, in former times, was very rich,
and remained rich so long as it was charitable to the poor; but when it
ceased to give, then it became indigent, and is so to this day. Not long
since, a poor man went there and solicited alms, which was denied him; he
demanded the cause why they refused to give for God's sake? The porter of
the monastery answered: We are become poor; whereupon the mendicant said:
The cause of your poverty is this: ye had formerly in this monastery two
brethren, the one named Date (give), and the other Dabitur (it shall be
given you). The former ye thrust out; the other went away of himself.
We are bound to help one's neighbor three manner of ways - with giving,
lending, and selling. But no man gives; every one scrapes and claws all to
himself; each would willingly steal, but give nothing, and lend but upon
usury. No man sells unless he can over-reach his neighbor; therefore is
Dabitur gone, and our Lord God will bless us no more so richly. Beloved, he
that desires to have anything, must also give: a liberal hand was never in
want, or empty.
CCCXVII.
Desert is a work nowhere to be found, for Christ gives a reward by
reason of the promise. If the prince elector should say to me: Come to the
court, and I will give thee one hundred florins, I perform a work in going
to the court, yet I receive not the gift by reason of my work in going
thither, but by reason of the promise the prince made me.
CCCXVIII.
I marvel at the madness and bitterness of Wetzell, in undertaking to
write so much against the Protestants, assailing us without rhyme or reason,
and, as we say, getting a case out of hedge; as where he rages against this
principle of ours, that the works and acts of a farmer, husbandman, or any
other good and godly Christian, if done in faith, are far more precious in
the sight of God, than all the works of monks, friars, nuns, etc. This poor,
ignorant fellow gets very angry against us, regarding not the works which
God has commanded and imposed upon each man in his vocation, state and
calling. He heeds only superstitious practices, devised for show and effect,
which God neither commands nor approves of.
St Paul, in his epistles, wrote of good works and virtues more
energetically and truthfully than all the philosophers; for he extols highly
the works of godly Christians, in their respective vocations and callings.
Let Wetzell know that David's wars and battles were more pleasing to God
than the fastings and prayings even of the holiest of the old monks, setting
aside altogether the works of the monks of our time, which are simply
ridiculous.
CCCXIX.
I never work better than when I am inspired by anger; when I am angry,
I can write, pray, and preach well, for then my whole temperament is
quickened, my understanding sharpened, and all mundane vexations and
temptations depart.
CCCXX.
Dr. Justus Jonas asked me if the thoughts and words of the prophet
Jeremiah were Christianlike, when he cursed the day of his birth. I said: We
must now and then wake up our Lord God with such words. Jeremiah had cause
to murmur in this way. Did not our Saviour Christ say: "O faithless and
perverse generation! How long shall I be with you, and suffer you?" Moses
also took God in hand, where he said: "Wherefore hast thou afflicted thy
servant? Have I conceived all this people? Have I begotten them?"
CCCXXI.
A man must needs be plunged in bitter affliction when in his heart he
means good, and yet is not regarded. I can never get rid of these
cogitations, wishing I had never begun this business with the pope. So, too,
I desire myself rather dead than to hear or see God's Word and his servants
condemned; but `tis the frailty of our nature to be thus discouraged.
They who condemn the movement of anger against antagonists, are
theologians who deal in mere speculations; they play with words, and occupy
themselves with subtleties, but when they are aroused, and take a real
interest in the matter, they are touched sensibly.
CCCXXII.
"In quietness and in confidence shall be your strength." This sentence
I expounded thus: If thou intendest to vanquish the greatest, the most
abominable and wickedest enemy, who is able to do thee mischief both in body
and soul, and against whom thou preparest all sorts of weapons, but canst
not overcome; then know that there is a sweet and loving physical herb to
serve thee, named Patienta.
Thou wilt say: how may I attain this physic? Take unto thee faith,
which says: no creature can do me mischief without the will of God. In case
thou receivest hurt and mischief by thine enemy, this is done by the sweet
and gracious will of God, in such sort that the enemy hurts himself a
thousand times more than he does thee. Hence flows unto us, a Christian, the
love which says: I will, instead of the evil which mine enemy does unto me,
do him all the good I can; I will heap coals of fire upon his head. This is
the Christian armor and weapon, wherewith to beat and overcome those enemies
that seem to be like huge mountains. In a word, love teaches to suffer and
endure all things.
CCCXXIII.
A certain honest and God-fearing man at Wittenberg, told me, that
though he lived peaceably with every one, hurt no man, was ever quiet, yet
many people were enemies unto him. I comforted him in this manner: Arm
thyself with patience, and be not angry though they hate thee; what offence,
I pray, do we give the devil? What ails him to be so great an enemy unto us?
only because he has not that which God has; I know no other cause of his
vehement hatred towards us. If God give thee to eat, eat; if he cause thee
to fast, be resigned thereto; gives he the honors? take them; hurt or shame?
endure it; casts he thee into prison? murmur not; will he make thee a king?
obey him; casts he thee down again? heed it not.
CCCXXIV.
Patience is the most excellent of the virtues, and, in Sacred Writ,
highly praised and recommended by the Holy Ghost. The learned heathen
philosophers applaud it, but they do not know its genuine basis, being
without the assistance of God. Epictetus, the wise and judicious Greek, said
very well: "Suffer and abstain."
CCCXXV.
It was the custom of old, in burying the dead, to lay their heads
towards the sun-rising, by reason of a spiritual mystery and signification
therein manifested; but this was not an enforced law. So all laws and
ceremonies should be free in the church, and not be done on compulsion,
being things which neither justify nor condemn in the sight of God, but are
observed merely for the sake of orderly discipline.
CCCXXVI.
The righteousness of works and hypocrisy are the most mischievous
diseases born in us, and not easily expelled, especially when they are
confirmed and settled upon us by use and practice; for all mankind will have
dealings with Almighty God, and dispute with him, according to their human
natural understanding, and will make satisfaction to God for their sins,
with their own strength and self-chosen works. For my part, I have so often
deceived our Lord God by promising to be upright and good, that I will
promise no more, but will only pray for a happy hour, when it shall please
God to make me good.
CCCXXVII.
A popish priest once once argued with me in this manner: Evil works are
damned, therefore good works justify. I answered: This your argument is
nothing worth; it concludes not ratione contrariorum; the things are not in
connection; evil works are evil in complete measure, because they proceed
from a heart that is altogether spoiled and evil; but good works, yea, even
in an upright Christian, are incompletely good; for they proceed out of a
weak obedience but little recovered and restored. Whoso can say from his
heart, I am a sinner, but God is righteous; and who, at the point of death,
from his heart can say; Lord Jesus Christ, I commit my spirit into thy
hands, may assure himself of true righteousness, and that he is not of the
number of those that blaspheme God, in relying upon their own works and
righteousness.