Collected Works of Martin Luther

by Martin Luther

  Sect. CXLI. - BUT perhaps some one may, here sophistically observe - though the will be gone out of the way, and the reason be ignorant, as to the perfection of the act, yet the will can make some attempt, and the reason can attain to some knowledge by its own powers; seeing that, we can attempt many things which we cannot perfect; and we are here speaking, of the existence of a power, not of the perfection of the act. -

  I answer: The words of the Prophet comprehend both the act and the power. For his saying, man seeks not God, is the same as if he had said, man cannot seek God: which you may collect from this. - If there were a power or ability in man to will good, it could not be, but that, as the motion of the Divine Omnipotence could not suffer it to remain actionless, or to keep holiday, (as I before observed) it must be moved forth into act in some men, at least, in some one man or other, and must be made manifest so as to afford an example. But this is not the case. For God looks down from heaven, and does not see even one who seeks after Him, or attempts it. Wherefore it follows, that that power is nowhere to be found, which attempts, or wills to attempt, to seek after Him; and that all men “are gone out of the way.”

  Moreover if Paul be not understood to speak at the same time of impotency, his disputation will amount to nothing. For Paul’s whole design is, to make grace necessary unto all men. Whereas, if they could make some sort of beginning themselves, grace would not be necessary. But now, since they cannot make that beginning, grace is necessary. Hence you see that “Free-will” is by this passage utterly abolished, and nothing meritorious or good whatever left in man: seeing that, he is declared to be unrighteous, ignorant of God, a contemner of God, averse to God, and unprofitable in the sight of God. And the words of the prophet are sufficiently forcible both in their own place, and in Paul who adduces them.

  Nor is it an inconsiderable assertion, when man is said to be ignorant of, and to despise God: for these are the fountain springs of all iniquities, the sink of all sins, and the hell of all evils. What evil is there not, where there are ignorance and contempt of God? In a word, the whole kingdom of Satan in men, could not be defined in fewer or more expressive words than by saying - they are ignorant of and despise God! For there is unbelief, there is disobedience, there is sacrilege, there is blasphemy against God, there is cruelty and a want of mercy towards our neighbour, there is the love of self in all the things of God and man! - Here you have a description of the glory and power of “Free-will!”

  Sect. CXLII. - PAUL however proceeds; and testifies, that he now expressly speaks with reference to all men, and to those more especially who are the greatest and most exalted: saying, “that every mouth may be stopped, and all the world become guilty before God: for by the works of the law shall no flesh be justified in His sight.” (Rom. iii. 19-20).

  How, I pray you, shall every mouth be stopped, if there be still a power remaining by which we can do something? For one might then say to God - That which is here in the world is not altogether nothing. There is that here which you cannot damn: even that, to which you yourself gave the power of doing something. The mouth of this at least will not be stopped, for it cannot be obnoxious to you. - For if there be any sound power in “Free-will”, and it be able to do something, to say that the whole world is obnoxious to, or guilty before God, is false; for that power, whose mouth is not to be stopped, cannot be an inconsiderable thing, or a something in one small part of the world only, but a thing most conspicuous, and most general throughout the whole world. Or, if its mouth be to be stopped, then it must be obnoxious to, and guilty before God, together with the whole world. But how can it rightly be called guilty, if it be not unrighteous and ungodly; that is, meriting punishment and vengeance?

  Let your friends, I pray you, find out, by what ‘convenient interpretation’ that power of man is to be cleared from this charge of guilt, by which the whole world is declared guilty before God; or by what contrivance it is to be excepted from being comprehended in the expression “all the world.” These words - “They are all gone out of the way, there is none righteous, no not one,” are mighty thunderclaps and riving thunder-bolts; they are in reality that hammer breaking the rock in pieces mentioned by Jeremiah; by which, is broken in pieces every thing that is, not in one man only, nor in some men, nor in a part of men, but in the whole world, no one man being excepted: so that the whole world ought, at those words, to tremble, to fear, and to flee away. For what words more awful or fearful could be uttered than these - The whole world is guilty; all the sons of men are turned out of the way, and become unprofitable; there is no one that fears God; there is no one that is not unrighteous; there is no one that understandeth; there is no one that seeketh after God!

  Nevertheless, such ever has been, and still is, the hardness and insensible obstinacy of our hearts, that we never should of ourselves hear or feel the force of these thunder-claps or thunder-bolts, but should, even while they were sounding in our ears, exalt and establish “Free-will” with all its powers in defiance of them, and thus in reality fulfil that of Malachi i. 4, “They build, but I will throw down!”

  With the same power of words also is this said - “By the deeds of the law shall no flesh be justified in His sight.” - “By the deeds of the law” is a forcible expression; as is also this, “The whole world;” and this, “All the children of men.” For it is to be observed, that Paul abstains from the mention of persons, and mentions their ways only: that is, that he might comprehend all persons, and whatever in them is most excellent. Whereas, if he had said the commonalty of the Jews, or the Pharisees, or certain of the ungodly, are not justified, he might have seemed to leave some excepted, who, from the power of “Free-will” in them, and by a certain aid from the law, were not altogether unprofitable. But now, when he condemns the works of the law themselves, and makes them unrighteous in the sight of God, it becomes manifest, that he condemns all who were mighty in a devoted observance of the law and of works. And none devotedly observed the law and works but the best and most excellent among them, nor did they thus observe them but with their best and most exalted faculties; that is, their reason and their will.

  If therefore, those, who exercised themselves in the observance of the law and of works with all the devoted striving and endeavouring both of reason and of will, that is, with all the power of “Free-will,” and who were assisted by the law as a divine aid, and were instructed out of it, and roused to exertion by it; if, I say, these are condemned of impiety because they are not justified, and are declared to be flesh in the sight of God, what then will there be left in the whole race of mankind which is not flesh, and which is not ungodly? For all are condemned alike who are of the works of the law: and whether they exercise themselves in the law with the utmost devotion, or moderate devotion, or with no devotion at all, it matters nothing. None of them could do any thing but work the works of the law, and the works of the law do not justify: and if they do not justify, they prove their workmen to be ungodly, and leave them so: and if they be ungodly, they are guilty, and merit the wrath of God! These things are so clear, that no one can open his mouth against them.

  Sect. CXLIII. - BUT many elude and evade Paul, by saying, that he here calls the ceremonial works, works of the law; which works, after the death of Christ, were dead.

  I answer: This is that notable error and ignorance of Jerome which, although Augustine strenuously resisted it, yet, by the withdrawing of God and the prevailing of Satan, has found its way throughout the world, and has continued down to this day. By means of which, it has come to pass, that it has been impossible to understand Paul, and the knowledge of Christ has, consequently, been obscured. Therefore, if there had been no other error in the church, this one might have been sufficiently pestilent and powerful to destroy the Gospel: for which, Jerome, if peculiar grace did not interpose, has deserved hell rather than heaven: so far am I from daring to canonize him, or call him a saint! But however, it is not truth that Paul is here speaking of the ceremonial works only: for if that be t
he case, how will his argument stand good, whereby he concludes, that all are unrighteous and need grace? But perhaps you will say - Be it so, that we are not justified by the ceremonial works, yet one might be justified by the moral works of the decalogue. By this syllogism of yours then, you have proved, that to such, grace is not necessary. If this be the case, how very useful must that grace be, which delivers us from the ceremonial works only, the easiest of all works, which may be extorted from us through mere fear or self-love!

  And this, moreover, is erroneous - that ceremonial works are dead and unlawful, since the death of Christ. Paul never said any such thing. He says, that they do not justify, and that they profit the man nothing in the sight of God, so as to make him free from unrighteousness. Holding this truth, any one may do them, and yet do nothing that is unlawful. Thus, to eat and to drink are works, which do not justify or recommend us to God; and yet, he who eats and drinks does not, therefore, do that which is unlawful.

  These men err also in this. - The ceremonial works, were as much commanded and exacted in the old law, and in the decalogue, as the moral works: and therefore, the latter had neither more nor less force than the former. For Paul is here speaking, principally, to the Jews, as he saith, Rom. i.: wherefore, let no one doubt, that by the works of the law here, all the works of the whole law are to be understood. For if the law be abrogated and dead, they cannot be called the works of the law; for an abrogated or dead law, is no longer a law; and that Paul knew full well. Therefore, he does not speak of the law abrogated, when he speaks of the works of the law, but of the law in force and authority: otherwise, how easy would it have been for him to say, The law is now abrogated? And then, he would have spoken openly and clearly.

  But let us bring forward Paul himself, who is the best interpreter of himself. He saith, Gal. iii. 10, “As many as are of the works of the law, are under the curse; for it is written, Cursed is every one that continueth not in all things, which are written in the book of the law, to do them.” You see that Paul here, where he is urging the same point as he is in his epistle to the Romans, and in the same words, speaks, wherever he makes mention of the works of the law, of all the laws that are written in the Book of the Law.

  And what is still more worthy of remark, Paul himself cites Moses, who curses those that continue not in the law; whereas, he himself curses those who are of the works of the law; thus adducing a testimony of a different scope from that of his own sentiment; the former being in the negative, the latter in the affirmative. But this he does, because the real state of the case is such in the sight of God, that those who are the most devoted to the works of the law, are the farthest from fulfilling the law, as being without the Spirit, who only is the fulfiller of the law, which such may attempt to fulfil by their own powers, but they will effect nothing after all. Wherefore, both declarations are truth - that of Moses, that they are accursed who continue not in the works of the law; and that of Paul, that they are accursed who are of the works of the law. For both characters of persons require the Spirit, without which, the works of the law, how many and excellent soever they may be, justify not, as Paul saith; wherefore neither character of persons continue in all things that are written, as Moses saith.

  Sect. CXLIV. - IN a word: Paul by this division of his, fully confirms that which I maintain. For he divides law-working men into two classes, those who work after the spirit, and those who work after the flesh, leaving no medium whatever. He speaks thus: “By the deeds of the law shall no flesh be justified.” (Rom. iii. 20). What is this but saying, that those whose works, profit them not, work the works of the law without the Spirit, as being themselves flesh; that is, unrighteous and ignorant of God. So, Gal. iii. 2, making the same division, he saith, “received ye the Spirit by the works of the law, or by the hearing of faith?” Again Rom. iii. 21, “but now, the righteousness of God is manifest without the law.” And again Rom. iii. 28, “We conclude, therefore, that a man is justified by faith without the works of the law.”

  From all which it is manifest and clear, that in Paul, the Spirit is set in opposition to the works of the law, as well as to all other things which are not spiritual, including all the powers of, and every thing pertaining to the flesh. So that, the meaning of Paul, is evidently the same as that of Christ, John iii. 6, that every thing which is not of the Spirit is flesh, be it never so specious, holy and great, nay, be they works of the divine law the most excellent, and wrought by all the powers imaginable; for the Spirit of Christ is wanting; without which, all things are nothing short of being damnable.

  Let it then be a settled point, that Paul, by the works of the law, means not the ceremonial works, but the works of the whole law; then, this will be a settled point also, that in the works of the law, every thing is condemned that is without the Spirit. And without the Spirit, is that power of “Free-will,” (for that is the point in dispute), - that most exalted faculty in man! For, to be “of the works of the law,” is the most exalted state in which man can be. The apostle, therefore, does not say, who are of sins, and of ungodliness against the law, but who are “of the works of the law;” that is, who are the best of men, and the most devoted to the law: and who are, in addition to the power of “Free-will,” even assisted, that is, instructed and roused into action, by the law itself.

  If therefore “Free-will” assisted by the law and exercising all its powers in the law, profit nothing and justify not, but be left in sin and in the flesh, what must we suppose it able to do, when left to itself without the law!

  “By the law (saith Paul) is the knowledge of sin.” (Rom. iii. 20). Here he shews how much, and how far the law profits: - that “Free-will” is of itself so blind, that it does not even know what is sin, but has need of the law for its teacher. And what can that man do towards taking away sin, who does not even know what is sin? All that he can do, is, to mistake that which is sin for that which is no sin, and that which is no sin for that which is sin. And this, experience sufficiently proves. How does the world, by the medium of those whom it accounts the most excellent and the most devoted to righteousness and piety, hate and persecute the righteousness of God preached in the Gospel, and brand it with the name of heresy, error, and every opprobrious appellation, while it boasts of and sets forth its own works and devices, which are really sin and error, as righteousness and wisdom? By this Scripture, therefore, Paul stops the mouth of “Free-will” where he teaches, that by the law its sin is discovered unto it, of which sin it was before ignorant; so far is he from conceding to it any power whatever to attempt that which is good.

  Sect. CXLV. - AND here is solved that question of the Diatribe so often repeated throughout its book - “if we can do nothing, to what purpose are so many laws, so many precepts, so many threatenings, and so many promises?” -

  Paul here gives an answer: “By the law is the knowledge of sin.” His answer is far different from that which would enter the thoughts of man, or of “Free-will.” He does not say, by the law is proved “Free-will,” because it co-operates with it unto righteousness. For righteousness is not by the law, but, “by the law is the knowledge of sin:” seeing that, the effect, the work, and the office of the law, is to be a light to the ignorant and the blind; such a light, as discovers to them disease, sin, evil, death, hell, and the wrath of God; though it does not deliver from these, but shews them only. And when a man is thus brought to a knowledge of the disease of sin, he is cast down, is afflicted, nay despairs: the law does not help him, much less can he help himself. Another light is necessary, which might discover to him the remedy. This is the voice of the Gospel, revealing Christ as the Deliverer from all these evils. Neither “Free-will” nor reason can discover Him. And how should, it discover Him, when it is itself dark and devoid even of the light of the law, which might discover to it its disease, which disease, in its own light it seeth not, but believes it to be sound health.

  So also in Galatians iii., treating on the same point, he saith, “Wherefore then serveth the law?�
� To which he answers, not as the Diatribe does, in a way that proves the existence of “Free-will,” but he saith, “it was added because of transgressions, until the Seed should come, to whom the promise was made.” (Gal. iii. 19). He saith, “because of transgressions;” not, however, to restrain them, as Jerome dreams; (for Paul shews, that to take away and to restrain sins, by the gift of righteousness, was that which was promised to the Seed to come;) but to cause transgressions to abound, as he saith Rom. v. 20, “The law entered that sin might abound.” Not that sins were not committed and did not abound without the law, but they were not known to be transgressions and sins of such magnitude; for the most and greatest of them, were considered to be righteousnesses. And while sins are thus unknown, there is no place for remedy, or for hope; because, they will not submit to the hand of the healer, considering themselves to be whole, and not to want a physician. Therefore, the law is necessary, which might give the knowledge of sin; in order that, he who is proud and whole in his own eyes, being humbled down into the knowledge of the iniquity and greatness of his sin, might groan and breathe after the grace that is laid up in Christ.

  Only observe, therefore, the simplicity of the words - “By the law is the knowledge of sin;” and yet, these alone are of force sufficient to confound and overthrow “Free-will” altogether. For if it be true, that of itself, it knows not what is sin, and what is evil, as the apostle saith here, and Rom. vii. 7-8, “I should not have known that concupiscence was sin, except the law had said, Thou shalt not covet,” how can it ever know what is righteousness and good? And if it know not what righteousness is, how can it endeavour to attain unto it? We know not the sin in which we were born, in which we live, in which we move and exist, and which lives, moves, and reigns in us; how then should we know that righteousness which is without us, and which reigns in heaven? These works bring that miserable thing “Free-will” to nothing - nothing at all!