elements of the word." By the word elements thou mayest here understand
the first principles or law written; which is as it were the first
exercises and instructions of holy learning; as it is said: "As
concerning the time ye ought to be teachers, ye have need that one teach
you again which be the first principles of the oracles of God." "Beware
lest any man spoil you through philosophy and vain deceit, after the
tradition of men, after the rudiments of the world." "How turn ye again
to the weak and beggarly elements, whereunto ye desire again to be in
bondage."
Here Paul calls the law rudiments; because it is not able to perform
that righteousness which it requires. For whereas it earnestly requires
a heart and mind given to godliness, nature is not able to satisfy it:
herein it makes a man feel his poverty, and acknowledge his infirmity:
it requires that of him by right which he has not, neither is able to
have. "The letter killeth, but the Spirit giveth life." Paul calls them
the rudiments of the world, which, not being renewed by the Spirit, only
perform worldly things; to wit, in places, times, apparel, persons,
vessels, and such like. But faith rests not in worldly things, but in
the grace, word, and mercy of God: counting alike, days, meats, persons,
apparel, and all things of this world.
None of these by themselves either help or hinder godliness or
salvation. With those of Cain's progeny, faith neither agrees in name or
anything else; one of them eats flesh, another abstains from it; one
wears black apparel, another white; one keeps this day holy, and another
that; every one has his rudiments, under which he is in bondage: all of
them are addicted to the things of the world, which are frail and
perishable. Against these Paul speaks, "Wherefore, if ye be dead with
Christ from the rudiments of the world, why, as tho living in the world,
are ye subject to ordinances: touch not, taste not, handle not, which
all are to perish with the using, after the commandments and doctrines
of men? Which things have indeed a show of wisdom in will-worship and
humility, and neglecting of the body; not in any honor to the satisfying
of the flesh."
By this and other places above mentioned, it is evident that
monasteries and colleges, whereby we measure the state of spiritual men
as we call them, plainly disagree with the Gospel and Christian liberty:
and therefore it is much more dangerous to live in this kind of life
than among the most profane men. All their works are nothing but
rudiments and ordinances of the world; neither are they Christians but
in name, wherefore all their life and holiness are sinful and most
detestable hypocrisy. The fair show of feigned holiness which is in
those ordinances does, in a marvelous and secret manner, withdraw from
faith more than those manifest and gross sins of which open sinners are
guilty. Now this false and servile opinion faith alone takes away, and
teaches us to trust in, and rest upon, the grace of God, whereby is
given freely that which is needful to work all things.
Verse 4. "But when the fulness of the time was come, God sent forth His
Son, made of a woman, made under the law, to redeem them that were under
the law, that we might receive the adoption of sons." After Paul had
taught us that righteousness and faith can not come to us by the law,
neither can we deserve it by nature, he shows us by whom we obtain it;
and who is the author of our justification. The apostle saith, "When the
fulness of the time was come"; here Paul speaks of the time which was
appointed by the Father to the Son, wherein He should live under
tutors, etc. This time being come to the Jews, and ended, Christ came in
the flesh; so it is daily fulfilled to others, when they come to the
knowledge of Christ, and change the servitude of the law for the faith
of sons. Christ for this cause came unto us, that believing in Him we
may be restored to true liberty; by which faith they of ancient times
also obtained the liberty of the Spirit.
As soon as thou believest in Christ, He comes to thee, a deliverer and
Savior; and now the time of bondage is ended; as the apostle saith, the
fulness thereof is come.
Verse 6. "And because ye are sons, God hath sent forth the Spirit of His
Son into your hearts, crying, Abba, Father." Here we see plainly that
the Holy Ghost cometh to the saints, not by works, but by faith alone.
Sons believe, while servants only work; sons are free from the law,
servants are held under the law, as appears by those things that have
been before spoken. But how comes it to pass that he saith "because ye
are sons, God hath sent forth the Spirit," etc., seeing it is before
said that by the coming of the Spirit we are changed from servants to
sons: but here, as tho we could be sons before the coming of the Spirit,
he saith "because ye are sons," etc. To this question we must answer,
that Paul speaks here in the same manner that he did before, that is,
before the fulness of the time came, we were in bondage under the
rudiments of the world: all that shall become sons are counted in the
place of sons with God: therefore he saith rightly, "because ye are
sons," that is, because the state of sons is appointed to you from
everlasting, "God hath sent forth the Spirit of His Son," to wit, that
He might finish it in you, and make you such as He hath long since of
His goodness determined that He would make you.
Now if the Father give unto us His Spirit, He will make us His true sons
and heirs, that we may with confidence cry with Christ, Abba, Father;
being His brethren and fellow heirs. The apostle has well set forth the
goodness of God which makes us partakers with Christ, and causes us to
have all things common with Him, so that we live and are led by the same
Spirit. These words of the apostle show that the Holy Ghost proceeds
from Christ, as he calls Him his Spirit. So God hath sent forth the
Spirit of His Son, that is, of Christ, for He is the Spirit of God, and
comes from God to us, and not ours, unless one will say after this
manner, "my Holy Spirit," as we say, "my God," "my Lord," etc. As He is
said to be the Holy Spirit of Christ, it proves Him to be God of whom
that Spirit is sent, therefore it is counted His Spirit.
Christians may perceive by this whether they have in themselves the Holy
Ghost, to wit, the Spirit of sons; whether they hear His voice in their
hearts: for Paul saith, He crieth in the hearts which He possesseth,
Abba, Father; he saith also, "We have received the Spirit of adoption,
whereby we cry Abba, Father." Thou hearest this voice when thou findest
so much faith in thyself that thou dost assuredly, without doubting,
presume that not only thy sins are forgiven thee, but also that thou art
the beloved Son of God, who, being certain of eternal salvation, durst
both call Him Father, and be delighted in Him with a joyful and
confident heart. To doubt these things brings a reproach upon the death
of Christ, as tho He had not obtained all things for us.
It may be that thou shalt be so tempted as to fear and doubt, and think
plainly that God is not a favorable Father, but a wrathful revenger of
sins, as it happened with Job, and many other saints: but in such a
conflict this trust and confidence that thou art a son ought to prevail
and overcome. It is said "The Spirit itself maketh intercession for us
with groanings which can not be uttered; and that He beareth witness
with our spirit that we are the children of God." How can it therefore
be that our hearts should not hear this cry and testimony of the Spirit?
But if thou dost not feel this cry, take heed that thou be not slothful
and secure; pray constantly, for thou art in an evil state.
Cain saith, "My punishment is greater than I can bear. Behold, Thou
hast driven me out this day from the face of the earth, and from Thy
face shall I be hid; and it shall come to pass that every one that
findeth me shall slay me." This is a dreadful and terrible cry, which is
heard from all Cain's progeny, all such as trust to themselves and their
own works, who put not their trust in the Son of God, neither consider
that He was sent from the Father, made of a woman under the law, much
less that all these things were done for their salvation. And while
their ungodliness is not herewith content, they begin to persecute even
the sons of God, and grow so cruel that, after the example of their
father Cain, they can not rest until they slay their righteous brother
Abel, wherefore the blood of Christ continually cries out against them
nothing but punishment and vengeance; but for the heirs of salvation it
cries by the Spirit of Christ for nothing but grace and reconciliation.
The apostle here uses a Syrian and Greek word, saying, Abba, Pater. This
word Abba, in the Syrian tongue, signifies a father, by which name the
heads of monasteries are still called; and by the same name, hermits in
times past, being holy men, called their presidents: at last, by use, it
was also made a Latin word. Therefore that which Paul saith is as much
as Father, Father; or if thou hadst rather, "my Father."
Verse 7. "Wherefore thou art no more a servant, but a son, and if a
son, then an heir of God through Christ." He saith, that after the
coming of the Spirit, after the knowledge of Christ, "thou art not a
servant." A son is free and willing, a servant is compelled and
unwilling; a son liveth and resteth in faith, a servant in works.
Therefore it appears that we can not obtain salvation of God by works,
but before thou workest that which is acceptable to Him, it is necessary
that thou receive salvation; then good works will freely flow, to the
honor of thy heavenly Father, and to the profit of thy neighbors;
without any fear of punishment, or looking for reward.
If this inheritance of the Father be thine by faith, surely thou art
rich in all things, before thou hast wrought any thing. It is said "Your
salvation is prepared and reserved in heaven, to be showed in the last
time," wherefore the works of a Christian ought to have no regard to
merit, which is the manner of servants, but only for the use and benefit
of our neighbors, whereby we may truly live to the glory of God. Lest
that any think that so great an inheritance cometh to us without cost
(altho it be given to us without our cost or merit), yet it cost Christ
a dear price, who, that He might purchase it for us, was made under the
law, and satisfied it for us, both by life and also by death.
Those benefits which from love we bestow upon our neighbor, come to him
freely, without any charges or labor of his, notwithstanding they cost
us something, even as Christ hath bestowed those things which are His
upon us. Thus hath Paul called back the Galatians from the teachers of
works, which preached nothing but the law, perverting the Gospel of
Christ. Which things are very necessary to be marked of us also: for the
Pope, with his prelates and monks hath for a long time intruded, urging
his laws, which are foolish and pernicious, disagreeing in every respect
with the Word of God, seducing almost the whole world from the gospel of
Christ, and plainly extinguishing the faith of sons, as the Scripture
hath in diverse places manifestly prophesied of His kingdom. Wherefore
let every one that desires salvation, diligently take heed of him and
his followers, no otherwise than Satan himself.
LATIMER
ON CHRISTIAN LOVE
BIOGRAPHICAL NOTE
Hugh Latimer, reformer and martyr, was born in Leicestershire, England,
in 1485, or two years later than Luther. On completing an education at
Cambridge, he took holy orders and preached strenuously in favor of the
Lutheran views. As a profound canonist, he was placed on the commission
appointed to decide on the legality of Henry VII's marriage with
Katharine of Aragon. His decision in favor of Henry gained him a royal
chaplaincy and a living.
Appointed Bishop of Worcester in 1535, he preached boldly the reformed
doctrines, but lost favor at court, and when Gardiner and Bonner pushed
a reactionary movement to the front, he retired from his see (1539).
Latimer lived in peaceful retirement under Edward VI, but under Mary he,
with other reformers, was arrested and thrown into the Tower. Brought to
Oxford for examination, he refused to recant, and was confined for a
year in the common prison, and on October 16, 1555, put to death by
fire, along with Ridley, at a place opposite Balliol College, where the
Martyr's Memorial was subsequently erected.
LATIMER
1485--1555
ON CHRISTIAN LOVE
_This is my commandment, that ye love one another, as I have loved
you_.--John xv., 12.
Seeing the time is so far spent, we will take no more in hand at this
time than this one sentence; for it will be enough for us to consider
this well, and to bear it away with us. "This I command unto you, that
ye love one another." Our Savior himself spake these words at His last
supper: it was the last sermon that He made unto His disciples before
His departure; it is a very long sermon. For our Savior, like as one
that knows he shall die shortly, is desirous to spend that little time
that He has with His friends, in exhorting and instructing them how they
should lead their lives. Now among other things that He commanded this
was one: "This I command unto you, that ye love one another." The
English expresses as tho it were but one, "This is my commandment." I
examined the Greek, where it is in the plural number, and very well; for
there are many things that pertain to a Christian man, and yet all those
things are contained in this one thing, that is, love. He lappeth up
all things in love.
Our whole duty is contained in these words, "Love together." Therefore
St. Paul saith, "He that loveth another fulfilleth the whole law"; so it
appeareth that all things are contained in this word love. This love is
a precious thing; our Savior saith, "By this shall all men know that ye
are my disciples, if ye shall love one another."
So Christ makes love His cognizance, His badge, His livery. Like as
every lord commonly gives a certain livery to his servants, whereby they
may be known that they pertain unto him; and so we say, yonder is this
lord's servants, because they wear his livery: so our Savior, who is the
Lord above all lords, would have His servants known by their liveries
and badge, which badge is love alone. Whosoever now is endued with love
and charity is His servant; him we may call Christ's servant; for love
is the token whereby you may know that such a servant pertaineth to
Christ; so that charity may be called the very livery of Christ. He that
hath charity is Christ's servant; he that hath not charity is the
servant of the devil. For as Christ's livery is love and charity, so the
devil's livery is hatred, malice and discord.
But I think the devil has a great many more servants than Christ has;
for there are a great many more in his livery than in Christ's livery;
there are but very few who are endued with Christ's livery; with love
and charity, gentleness and meekness of spirit; but there are a great
number that bear hatred and malice in their hearts, that are proud,
stout, and lofty; therefore the number of the devil's servants is
greater than the number of Christ's servants.
Now St. Paul shows how needful this love is. I speak not of carnal love,
which is only animal affection; but of this charitable love, which is so
necessary that when a man hath it, without all other things it will
suffice him. Again, if a man have all other things and lacketh that love
it will not help him, it is all vain and lost. St. Paul used it so: "Tho
I speak with tongues of men and angels, and yet had no love, I were even
as sounding brass, or as a tinkling cymbal. And tho I could prophesy and
understand all secrets and all knowledge; yet if I had faith, so that I
could move mountains out of their places, and yet had no love, I were
nothing. And tho I bestowed all my goods to feed the poor, and tho I
gave my body even that I were burned, and yet had no love, it profiteth
me nothing" (I Cor. xiii). These are godly gifts, yet St. Paul calls
them nothing when a man hath them without charity; which is a great
commendation, and shows the great need of love, insomuch that all other
virtues are in vain when this love is absent. And there have been some
who taught that St. Paul spake against the dignity of faith; but you
must understand that St. Paul speaks here not of the justifying faith,
wherewith we receive everlasting life, but he understands by this word
faith the gift to do miracles, to remove hills; of such a faith he
speaks. This I say to confirm this proposition. Faith only justifieth;
this proposition is most true and certain. And St. Paul speaks not here
of this lively justifying faith; for this right faith is not without
love, for love cometh and floweth out of faith; love is a child of
faith; for no man can love except he believe, so that they have two
several offices, they themselves being inseparable.
St. Paul has an expression in the 13th chapter of the first of the
Corinthians, which, according to the outward letter, seems much to the
dispraise of this faith, and to the praise of love; these are his words,
"Now abideth faith, hope and love, even these three; but the chiefest of
these is love." There are some learned men who expound the greatness of
which St. Paul speaketh here as if meant for eternity. For when we come
to God, then we believe no more, but rather see with our eyes face to
face how He is; yet for all that love remains still; so that love may be
called the chiefest, because she endureth forever. And tho she is the
chiefest, yet we must not attribute unto her the office which pertains
unto faith only. Like as I can not say, the Mayor of Stamford must make
me a pair of shoes because he is a greater man than the shoemaker is;
for the mayor, tho he is a greater man, yet it is not his office to make
shoes; so tho love be greater, yet it is not her office to save. Thus
much I thought good to say against those who fight against the truth.
Now, when we would know who are in Christ's livery or not, we must learn
it of St. Paul, who most evidently described charity, which is the only
livery, saying, "Love is patient, she suffereth long." Now whosoever
fumeth and is angry, he is out of this livery: therefore let us remember
that we do not cast away the livery of Christ our Master. When we are in
sickness, or any manner of adversities, our duty is to be patient, to
suffer willingly, and to call upon Him for aid, help and comfort; for
without Him we are not able to abide any tribulation. Therefore we must
call upon God, He has promised to help: therefore let me not think Him
to be false or untrue to His promises, for we can not dishonor God more
than by not believing or trusting in Him. Therefore let us beware above
all things of dishonoring God; and so we must be patient, trusting and
most certainly believing that He will deliver us when it seems good to
Him, who knows the time better than we ourselves.
"Charity is gentle, friendly, and loving; she envieth not." They that
envy their neighbor's profit when it goes well with him, such fellows
are out of their liveries, and so out of the service of God; for to be
envious is to be the servant of the devil.
"Love doth not frowardly, she is not a provoker"; as there are some men
who will provoke their neighbor so far that it is very hard for them to
be in charity with them; but we must wrestle with our affections; we
must strive and see that we keep this livery of Christ our master; for
"the devil goeth about as a roaring lion seeking to take us at a
vantage," to bring us out of our liveries, and to take from us the knot
of love and charity.
"Love swelleth not, is not puffed up"; but there are many swellers
nowadays, they are so high, so lofty, insomuch that they despise and
contemn all others; all such persons are under the governance of the
devil. God rules not them with His good spirit; the evil spirit has
occupied their hearts and possest them.
"She doth not dishonestly; she seeketh not her own; she doth all things
to the commodity of her neighbors." A charitable man will not promote
himself with the damage of his neighbor. They that seek only their own
advantage, forgetting their neighbors, they are not of God, they have
not His livery. Further, "Charity is not provoked to anger; she thinketh
not evil." We ought not to think evil of our neighbor, as long as we
see not open wickedness; for it is written, "You shall not judge"; we
should not take upon us to condemn our neighbor. And surely the
condemners of other men's works are not in the livery of Christ. Christ
hateth them.
"She rejoiceth not in iniquity"; she loveth equity and godliness. And
again, she is sorry to hear of falsehood, of stealing, or such like,
which wickedness is now at this time commonly used. There never was such
falsehood among Christian men as there is now, at this time; truly I
think, and they that have experience report it so, that among the very
infidels and Turks there is more fidelity and uprightness than among
Christian men. For no man setteth anything by his promise, yea, and
writings will not serve with some; they are so shameless that they dare
deny their own handwriting; but, I pray you, are those false fellows in
the livery of Christ? Have they His cognizance? No, no; they have the
badge of the devil, with whom they shall be damned world without end,
except they amend and leave their wickedness.
"She suffereth all things; she believeth all things." It is a great
matter that should make us to be grieved with our neighbor; we should be
patient when our neighbor doth wrong, we should admonish him of his
folly, earnestly desiring him to leave his wickedness, showing the
danger that follows, everlasting damnation. In such wise we should
study to amend our neighbor, and not to hate him or do him a foul turn
again, but rather charitably study to amend him: whosoever now does so,
he has the livery and cognizance of Christ, he shall be known at the
last day for his servant.
"Love believeth all things"; it appears daily that they who are
charitable and friendly are most deceived; because they think well of
every man, they believe every man, they trust their words, and therefore
are most deceived in this world, among the children of the devil. These
and such like things are the tokens of the right and godly love;
therefore they that have this love are soon known, for this love can not
be hid in corners, she has her operation: therefore all that have her
are well enough, tho they have no other gifts besides her. Again, they
that lack her, tho they have many other gifts besides, yet is it to no
other purpose, it does then no good: for when we shall come at the great
day before him, not having this livery (that is love) with us, then we
are lost; he will not take us for His servants, because we have not His
cognizance. But if we have this livery, if we wear His cognizance here
in this world; that is, if we love our neighbor, help him in his
distress, are charitable, loving, and friendly unto him, then we shall
be known at the last day: but if we be uncharitable toward our
neighbor, hate him, seek our own advantage with His damage, then we
shall be rejected of Christ and so damned world without end.