unless he which worketh it was first accepted by Him: and again, that no
work is disallowed of Him unless the author thereof be disallowed
before. I think these remarks will be sufficient concerning this matter
at present, by which it is easy to understand that there are two sorts
of works, those before justification and those after it; and that these
last are good works indeed, but the former only appear to be good.
Hereof cometh such disagreement between God and those counterfeit holy
ones; for this cause nature and reason rise and rage against the Holy
Ghost; this is that of which almost the whole Scripture treats. The Lord
in His Word defines all works that go before justification to be evil,
and of no importance, and requires that man before all things be
justified. Again, He pronounces all men which are unregenerate, and have
that nature which they received of their parents unchanged, to be
righteous and wicked, according to that saying "all men are liars," that
is, unable to perform their duty, and to do those things which they
ought to do; and "Every imagination of the thoughts of his heart are
only evil continually"; whereby he is able to do nothing that is good,
for the fountain of his actions, which is his heart, is corrupted. If he
do works which outwardly seem good, they are no better than the offering
of Cain.
Here again comes forth reason, our reverend mistress, seeming to be
marvelously wise, but who indeed is unwise and blind, gainsaying her
God, and reproving Him of lying; being furnished with her follies and
feeble honor, to wit, the light of nature, free will, the strength of
nature; also with the books of the heathen and the doctrines of men,
contending that the works of a man not justified are good works, and not
like those of Cain, yea, and so good that he that worketh them is
justified by them; that God will have respect, first to the works, then
to the worker. Such doctrine now bears the sway everywhere in schools,
colleges, monasteries wherein no other saints than Cain was, have rule
and authority. Now from this error comes another: they which attribute
so much to works, and do not accordingly esteem the worker, and sound
justification, go so far that they ascribe all merit and righteousness
to works done before justification, making no account of faith, alleging
that which James saith, that without works faith is dead. This sentence
of the apostle they do not rightly understand; making but little account
of faith, they always stick to works, whereby they think to merit
exceedingly, and are persuaded that for their work's sake they shall
obtain the favor of God: by this means they continually disagree with
God, showing themselves to be the posterity of Cain. God hath respect
unto man, then unto the works of man; God alloweth the work for the sake
of him that worketh, these require that for the work's sake the worker
may be crowned.
But here, perhaps, thou wilt say, what is needful to be done? By what
means shall I become righteous and acceptable to God? How shall I attain
to this perfect justification? Those the gospel answers, teaching that
it is necessary that thou hear Christ, and repose thyself wholly on Him,
denying thyself and distrusting thine own strength; by this means thou
shalt be changed from Cain to Abel, and being thyself acceptable, shalt
offer acceptable gifts to the Lord. It is faith that justifies thee,
thou being endued therewith; the Lord remitteth all thy sins by the
mediation of Christ His Son, in whom this faith believeth and trusteth.
Moreover, He giveth unto such a faith His Spirit, which changes the man
and makes him anew, giving him another reason and another will. Such a
one worketh nothing but good works. Wherefore nothing is required unto
justification but to hear Jesus Christ our Savior, and to believe in
Him. Howbeit these are not the works of nature, but of grace.
He, therefore, that endeavors to attain to these things by works
shutteth the way to the gospel, to faith, grace, Christ, God, and all
things that help unto salvation. Again, nothing is necessary in order to
accomplish good works but justification; and he that hath attained it
performs good works, and not any other. Hereof it sufficiently appears
that the beginning, the things following, and the order of man's
salvation are after this sort; first of all it is required that thou
hear the Word of God; next that thou believe; then that thou work; and
so at last become saved and happy. He that changes this order, without
doubt is not of God. Paul also describes this, saying, "Whosoever shall
call upon the name of the Lord shall be saved. How then shall they call
on Him in whom they have not believed? and, how shall they believe in
Him of whom they have not heard? and, how shall they hear without a
preacher? and, how shall they preach except they be sent?"
Christ teaches us to pray the Lord of the harvest to send forth laborers
into His harvest; that is, sincere preachers. When we hear these preach
the true Word of God, we may believe; which faith justifies a man, and
makes him godly indeed, so that he now calls upon God in the spirit of
holiness, and works nothing but that which is good, and thus becomes a
saved man. Thus he that believeth shall be saved; but he that worketh
without faith is condemned; as Christ saith, he that doth not believe
shall be condemned, from which no works shall deliver him. Some say, I
will now endeavor to become honest. It is meet surely that we study to
lead an honest life, and to do good works. But if one ask them how we
may apply ourselves unto honesty, and by what means we may attain it,
they answer, that we must fast, pray, frequent temples, avoid sins, etc.
Whereby one becomes a Carthusian monk, another chooses some other order
of monks, and another is consecrated a priest; some torment their flesh
by wearing hair-cloth, others scourge their bodies with whips, others
afflict themselves in a different manner; but these are of Cain's
progeny, and their works are no better than his; for they continue the
same that they were before, ungodly, and without justification: there is
a change made of outward works only, of apparel, of place, etc.
They scarce think of faith, they presume only on such works as seem good
to themselves, thinking by them to get to heaven. But Christ said,
"Enter in at the strait gate, for I say unto you, many seek to enter in,
and can not." Why is this? because they know not what this narrow gate
is; for it is faith, which altogether annihilates or makes a man appear
as nothing in his own eyes, and requires him not to trust in his own
works, but to depend upon the grace of God, and be prepared to leave and
suffer all things. Those holy ones of Cain's progeny think their good
works are the narrow gate; and are not, therefore, extenuated or made
less, whereby they might enter.
When we begin to preach of faith to those that believe altogether in
works, they laugh and hiss at us, and say, "Dost thou count us as Turks
and heathens, whom it behooves now first to learn faith? is there such a
company of priests, monks, and nuns, and is not faith known? who knoweth
not what he ought to believe? even sinners know that." Being after this
sort animated and stirred up, they think themselves abundantly endued
with faith, and that the rest is now to be finished and made perfect by
works. They make so small and slender account of faith, because they are
ignorant what faith is, and that it alone doth justify. They call it
faith, believing those things which they have heard of Christ; this kind
of faith the devils also have, and yet they are not justified. But this
ought rather to be called an opinion of men. To believe those things to
be true which are preached of Christ is not sufficient to constitute
thee a Christian, but thou must not doubt that thou art of the number of
them unto whom all the benefits of Christ are given and exhibited; which
he that believes must plainly confess, that he is holy, godly,
righteous, the son of God, and certain of salvation; and that by no
merit of his own, but by the mere mercy of God poured forth upon him for
Christ's sake: which he believes to be so rich and plentiful, as indeed
it is, that altho he be as it were drowned in sin, he is notwithstanding
made holy, and become the son of God.
Wherefore, take heed that thou nothing doubt that thou art the son of
God, and therefore made righteous by His grace; let all fear and care be
done away. However, thou must fear and tremble that thou mayest
persevere in this way unto the end; but thou must not do this as tho it
consisted in thy own strength, for righteousness and salvation are of
grace, whereunto only thou must trust. But when thou knowest that it is
of grace alone, and that thy faith also is the gift of God, thou shalt
have cause to fear, lest some temptation violently move thee from this
faith.
Every one by faith is certain of this salvation; but we ought to have
care and fear that we stand and persevere, trusting in the Lord, and not
in our own strength. When those of the race of Cain hear faith treated
of in this manner, they marvel at our madness, as it seems to them. God
turn us from this way, say they, that we should affirm ourselves holy
and godly; far be this arrogance and rashness from us: we are miserable
sinners; we should be mad, if we should arrogate holiness to ourselves.
Thus they mock at true faith, and count such doctrine as this execrable
error; and thus try to extinguish the Gospel. These are they that deny
the faith of Christ, and persecute it throughout the whole world; of
whom Paul speaks: "In the latter times many shall depart from the
faith," etc., for we see by these means that true faith lies everywhere
opprest; it is not preached, but commonly disallowed and condemned.
The pope, bishops, colleges, monasteries, and universities have more
than five hundred years persecuted it with one mind and consent most
obstinately, which has been the means of driving many to hell. If any
object against the admiration, or rather the mad senselessness of these
men, if we count ourselves even holy, trusting the goodness of God to
justify us, or as David prayed, "Preserve Thou me, O Lord, for I am
holy," or as Paul saith, "The Spirit of God beareth witness with our
spirit that we are the children of God"; they answer that the prophet
and apostle would not teach us in these words, or give us an example
which we should follow, but that they, being particularly and specially
enlightened, received such revelation of themselves. In this way they
misrepresent the Scripture, which affirms that they are holy, saying
that such doctrine is not written for us, but that it is rather peculiar
miracles, which do not belong to all. This forged imagination we account
of as having come from their sickly brain. Again, they believe that they
shall be made righteous and holy by their own works, and that because of
them God will give them salvation and eternal blessedness.
In the opinion of these men it is a Christian duty to think that we
shall be righteous and sacred because of our works; but to believe that
these things are given by the grace of God, they condemn as heretical;
attributing that to their own works which they do not attribute to the
grace of God. They that are endued with true faith, and rest upon the
grace of the Lord, rejoice with holy joy, and apply themselves with
pleasure to good works, not such as those of Cain's progeny do, as
feigned prayers, fasting, base and filthy apparel, and such like
trifles, but to true and good works whereby their neighbors are
profited.
Perhaps some godly man may think, if the matter be so, and our work do
not save us, to what end are so many precepts given us, and why doth God
require that they be obeyed? The present text of the apostle will give a
solution of this question, and upon this occasion we will give an
exposition thereof. The Galatians being taught of Paul the faith of
Christ, but afterward seduced by false apostles, thought that our
salvation must be finished and made perfect by the works of the law; and
that faith alone doth not suffice. These Paul calls back again from
works unto faith with great diligence; plainly proving that the works of
the law, which go before faith, make us only servants, and are of no
importance toward godliness and salvation; but that faith makes us the
sons of God, and from thence good works without constraint forthwith
plentifully flow.
But here we must observe the words of the apostle; he calls him a
servant that is occupied in works without faith, of which we have
already treated at large; but he calls him a son which is righteous by
faith alone. The reason is this, altho the servant apply himself to good
works, yet he does it not with the same mind as doth the son; that is,
with a mind free, willing, and certain that the inheritance and all the
good things of the Father are his; but does it as he that is hired in
another man's house, who hopes not that the inheritance shall come to
him. The works indeed of the son and the servant are alike; and almost
the same in outward appearance; but their minds differ exceedingly: as
Christ saith, "The servant abideth not in the house forever, but the son
abideth ever."
Those of Cain's progeny want the faith of sons, which they confess
themselves; for they think it most absurd, and wicked arrogancy, to
affirm themselves to be the sons of God, and holy; therefore as they
believe, even so are they counted before God; they neither become holy
nor the sons of God, nevertheless are they exercised with the works of
the law; wherefore they are and remain servants forever. They receive no
reward except temporal things; such as quietness of life, abundance of
goods, dignity, honor, etc., which we see to be common among the
followers of popish religion. But this is their reward, for they are
servants, and not sons; wherefore in death they shall be separated from
all good things, neither shall any portion of the eternal inheritance be
theirs, who in this life would believe nothing thereof. We perceive,
therefore, that servants and sons are not unlike in works, but in mind
and faith they have no resemblance.
The apostle endeavors here to prove that the law with all the works
thereof makes us but mere servants, if we have not faith in Christ; for
this alone make us sons of God. It is the word of grace followed by the
Holy Ghost, as is shown in many places, where we read of the Holy Ghost
falling on Cornelius and his family while hearing the preaching of
Peter. Paul teaches that no man is justified before God by the works of
the law; for sin only cometh by the law. He that trusts in works
condemns faith as the most pernicious arrogancy and error of all others.
Here thou seest plainly that such a man is not righteous, being
destitute of that faith and belief which is necessary to make him
acceptable before God and His Son; yea, he is an enemy to this faith,
and therefore to righteousness also. Thus it is easy to understand that
which Paul saith, that no man is justified before God by the works of
the law.
The worker must be justified before God before he can work any good
thing. Men judge the worker by the works; God judges the works by the
worker. The first precept requires us to acknowledge and worship one
God, that is, to trust Him alone, which is the true faith whereby we
become the sons of God. Thou canst not be delivered from the evil of
unbelief by thine own power, nor by the power of the law; wherefore all
thy works which thou doest to satisfy the law can be nothing but works
of the law; of far less importance than to be able to justify thee
before God, who counteth them righteous only who truly believe in Him;
for they that acknowledge Him the true God are His sons, and do truly
fulfil the law. If thou shouldst even kill thyself by working, thy heart
can not obtain this faith thereby, for thy works are even a hindrance to
it, and cause thee to persecute it.
He that studieth to fulfil the law without faith is afflicted for the
devil's sake; and continues a persecutor both of faith and the law,
until he come to himself, and cease to trust in his own works; he then
gives glory to God, who justifies the ungodly, and acknowledges himself
to be nothing, and sighs for the grace of God, of which he knows that he
has need. Faith and grace now fill his empty mind, and satisfy his
hunger; then follow works which are truly good; neither are they works
of the law, but of the spirit, of faith and grace; they are called in
the Scripture the works of God, which He worketh in us.
Whatsoever we do of our own power and strength, that which is not
wrought in us by His grace, without doubt is a work of the law, and
avails nothing toward justification; but is displeasing to God, because
of the unbelief wherein it is done. He that trusts in works does nothing
freely and with a willing mind; he would do no good work at all if he
were not compelled by the fear of hell, or allured by the hope of
present good. Whereby it is plainly seen that they strive only for gain,
or are moved with fear, showing that they rather hate the law from their
hearts, and had rather there were no law at all. An evil heart can do
nothing that is good. This evil propensity of the heart, and
unwillingness to do good, the law betrays when it teaches that God does
not esteem the works of the hand, but those of the heart.
Thus sin is known by the law, as Paul teaches; for we learn thereby that
our affections are not placed on that which is good. This ought to teach
us not to trust in ourselves, but to long after the grace of God,
whereby the evil of the heart may be taken away, and we become ready to
do good works, and love the law voluntarily; not for fear of any
punishment, but for the love of righteousness. By this means one is
made of a servant, a son; of a slave an heir.
We shall now come to treat more particularly of the text. Verse 1. "The
heir, as long as he is a child, differeth nothing from a servant, tho he
be lord of all." We see that the children unto whom their parents have
left some substance are brought up no otherwise than if they were
servants. They are fed and clothed with their goods, but they are not
permitted to do with them, nor use them according to their own minds,
but are ruled with fear and discipline of manners, so that even in their
own inheritance they live no otherwise than as servants. After the same
sort it is in spiritual things. God made with His people a covenant,
when He promised that in the seed of Abraham, that is in Christ, all
nations of the earth should be blest. That covenant was afterward
confirmed by the death of Christ, and revealed and published abroad by
the preaching gospel. For the gospel is an open and general preaching of
this grace, that in Christ is laid up a blessing for all men that
believe.
Before this covenant is truly opened and made manifest to men, the sons
of God live after the manner of servants under the law; and are
exercised with the works of the law, altho they can not be justified by
them; they are true heirs of heavenly things, of this blessing and grace
of the covenant; altho they do not as yet know or enjoy it. Those that
are justified by grace cease from the works of the law, and come unto
the inheritance of justification; they then freely work those things
that are good, to the glory of God and benefit of their neighbors. For
they have possest it by the covenant of the Father, confirmed by Christ,
revealed, published, and as it were delivered into their hands by the
gospel, through the grace and mercy of God.
This covenant Abraham, and all the fathers which were endued with true
faith, had no otherwise than we have: altho before Christ was glorified
this grace was not openly preached and published: they lived in like
faith, and therefore obtained the like good things. They had the same
grace, blessing, and covenant that we have; for there is one Father and
God over all. Thou seest that Paul here, as in almost all other places,
treats much of faith; that we are not justified by works, but by faith
alone. There is no good thing which is not contained in this covenant of
God; it gives righteousness, salvation, and peace. By faith the whole
inheritance of God is at once received. From thence good works come; not
meritorious, whereby thou mayest seek salvation, but which with a mind
already possessing righteousness thou must do with great pleasure to the
profit of thy neighbors.
Verse 2. "But is under tutors and governors until the time appointed of
the Father." Tutors and governors are they which bring up the heir, and
so rule him and order his goods that he neither waste his inheritance by
riotous living, nor his goods perish or be otherwise consumed. They
permit him not to use his goods at his own will or pleasure, but suffer
him to enjoy them as they shall be needful and profitable to him. They
keep him at home, and instruct him whereby he may long and comfortably
enjoy his inheritance: but as soon as he arrives to the years of
discretion and judgment, it can not but be grievous to him to live in
subjection to the commands and will of another.
In the same manner stands the case of the children of God, which are
brought up and instructed under the law, as under a master in the
liberty of sons. The law profits them in this, that by the fear of it
and the punishment which it threatens, they are driven from sin, at
least from the outward work: by it they are brought to a knowledge of
themselves, and that they do no good at all with a willing and ready
mind as becomes sons; whereby they may easily see what is the root of
this evil, and what is especially needful unto salvation; to wit, a new
and living spirit to that which is good: which neither the law nor the
works of the law is able to give; yea, the more they apply themselves to
it, the more unwilling they find themselves to work those things which
are good.
Here they learn that they do not satisfy the law, altho outwardly they
live according to its precepts. They pretend to obey it in works, altho
in mind they hate it; they pretend themselves righteous, but they remain
sinners. These are like unto those of Cain's progeny, and hypocrites;
whose hands are compelled to do good, but their hearts consent unto sin
and are subject thereto. To know this concerning one's self is not the
lowest degree toward salvation. Paul calls such constrained works the
works of the law; for they flow not from a ready and willing heart;
howbeit the law does not require works alone, but the heart itself;
wherefore it is said in the first psalm of the blest man, "But his
delight is in the law of the Lord: and in His law doth he meditate day
and night." Such a mind the law requires, but it gives it not; neither
can it of its own nature: whereby it comes to pass that while the law
continues to exact it of a man, and condemns him as long as he hath such
a mind, as being disobedient to God, he is in anguish on every side; his
conscience being grievously terrified.
Then, indeed, is he most ready to receive the grace of God; this being
the time appointed by the Father when his servitude shall end, and he
enter into the liberty of the sons of God. For being thus in distress,
and terrified, seeing that by no other means he can avoid the
condemnation of the law, he prays to the Father for grace; he
acknowledges his frailty, he confesses his sin, he ceases to trust in
works, and humbles himself, perceiving that between him and a manifest
sinner there is no difference at all except of works, that he hath a
wicked heart, even as every other sinner hath. The condition of man's
nature is such that it is able to give to the law works only, and not
the heart; an unequal division, truly, to dedicate the heart, which,
incomparably excels all other things, to sin, and the hand to the law:
which is offering chaff to the law, and the wheat to sin; the shell to
God, and the kernel to Satan; whose ungodliness if one reprove, they
become enraged, and would even take the life of innocent Abel, and
persecute all those that follow the truth.
Those that trust in works seem to defend them to obtain righteousness;
they promise to themselves a great reward for this, by persecuting
heretics and blasphemers, as they say, who seduce with error, and entice
many from good works. But those that God hath chosen, learn by the law
how unwilling the heart is to conform to the works of the law; they fall
from their arrogancy, and are by this knowledge of themselves brought to
see their own unworthiness. Hereby they receive that covenant of the
eternal blessing and the Holy Ghost which renews the heart: whereby
they are delighted with the law, and hate sin; and are willing and ready
to do those things which are good. This is the time appointed by the
Father, when the heir must no longer remain a servant, but a son; being
led by a free spirit, he is no more kept in subjection under tutors and
governors after the manner of a servant; which is even that which Paul
teaches in the following: