concerning christian liberty-第5章
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his own impotence for good and may despair of his own strength。
For this reason they are called the Old Testament； and are so。
For example； 〃Thou shalt not covet；〃 is a precept by which we are
all convicted of sin； since no man can help coveting； whatever
efforts to the contrary he may make。 In order therefore that he
may fulfil the precept； and not covet； he is constrained to
despair of himself and to seek elsewhere and through another the
help which he cannot find in himself； as it is said； 〃O Israel；
thou hast destroyed thyself； but in Me is thine help〃 （Hosea
xiii。 9）。 Now what is done by this one precept is done by all；
for all are equally impossible of fulfilment by us。
Now when a man has through the precepts been taught his own
impotence； and become anxious by what means he may satisfy the
lawfor the law must be satisfied； so that no jot or tittle of
it may pass away； otherwise he must be hopelessly
condemnedthen； being truly humbled and brought to nothing in
his own eyes； he finds in himself no resource for justification
and salvation。
Then comes in that other part of Scripture； the promises of God；
which declare the glory of God； and say； 〃If you wish to fulfil
the law； and； as the law requires； not to covet； lo！ believe in
Christ； in whom are promised to you grace； justification； peace；
and liberty。〃 All these things you shall have； if you believe；
and shall be without them if you do not believe。 For what is
impossible for you by all the works of the law； which are many
and yet useless； you shall fulfil in an easy and summary way
through faith； because God the Father has made everything to
depend on faith； so that whosoever has it has all things； and he
who has it not has nothing。 〃For God hath concluded them all in
unbelief； that He might have mercy upon all〃 （Rom。 xi。 32）。 Thus
the promises of God give that which the precepts exact； and
fulfil what the law commands； so that all is of God alone； both
the precepts and their fulfilment。 He alone commands； He alone
also fulfils。 Hence the promises of God belong to the New
Testament； nay； are the New Testament。
Now； since these promises of God are words of holiness； truth；
righteousness； liberty； and peace； and are full of universal
goodness； the soul； which cleaves to them with a firm faith； is
so united to them； nay； thoroughly absorbed by them； that it not
only partakes in； but is penetrated and saturated by； all their
virtues。 For if the touch of Christ was healing； how much more
does that most tender spiritual touch； nay； absorption of the
word； communicate to the soul all that belongs to the word！ In
this way therefore the soul； through faith alone； without works；
is from the word of God justified； sanctified； endued with truth；
peace； and liberty； and filled full with every good thing； and is
truly made the child of God； as it is said； 〃To them gave He
power to become the sons of God； even to them that believe on His
name〃 （John i。 12）。
》From all this it is easy to understand why faith has such great
power； and why no good works； nor even all good works put
together； can compare with it； since no work can cleave to the
word of God or be in the soul。 Faith alone and the word reign in
it； and such as is the word； such is the soul made by it； just as
iron exposed to fire glows like fire； on account of its union
with the fire。 It is clear then that to a Christian man his faith
suffices for everything； and that he has no need of works for
justification。 But if he has no need of works； neither has he
need of the law； and if he has no need of the law； he is
certainly free from the law； and the saying is true； 〃The law is
not made for a righteous man〃 （1 Tim。 i。 9）。 This is that
Christian liberty； our faith； the effect of which is； not that we
should be careless or lead a bad life； but that no one should
need the law or works for justification and salvation。
Let us consider this as the first virtue of faith； and let us
look also to the second。 This also is an office of faith： that it
honours with the utmost veneration and the highest reputation Him
in whom it believes； inasmuch as it holds Him to be truthful and
worthy of belief。 For there is no honour like that reputation of
truth and righteousness with which we honour Him in whom we
believe。 What higher credit can we attribute to any one than
truth and righteousness； and absolute goodness？ On the other
hand； it is the greatest insult to brand any one with the
reputation of falsehood and unrighteousness； or to suspect him of
these； as we do when we disbelieve him。
Thus the soul； in firmly believing the promises of God； holds Him
to be true and righteous； and it can attribute to God no higher
glory than the credit of being so。 The highest worship of God is
to ascribe to Him truth； righteousness； and whatever qualities we
must ascribe to one in whom we believe。 In doing this the soul
shows itself prepared to do His whole will； in doing this it
hallows His name； and gives itself up to be dealt with as it may
please God。 For it cleaves to His promises； and never doubts that
He is true； just； and wise； and will do； dispose； and provide for
all things in the best way。 Is not such a soul； in this its
faith； most obedient to God in all things？ What commandment does
there remain which has not been amply fulfilled by such an
obedience？ What fulfilment can be more full than universal
obedience？ Now this is not accomplished by works； but by faith
alone。
On the other hand； what greater rebellion； impiety； or insult to
God can there be； than not to believe His promises？ What else is
this； than either to make God a liar； or to doubt His truththat
is； to attribute truth to ourselves； but to God falsehood and
levity？ In doing this； is not a man denying God and setting
himself up as an idol in his own heart？ What then can works； done
in such a state of impiety； profit us； were they even angelic or
apostolic works？ Rightly hath God shut up all； not in wrath nor
in lust； but in unbelief； in order that those who pretend that
they are fulfilling the law by works of purity and benevolence
（which are social and human virtues） may not presume that they
will therefore be saved； but； being included in the sin of
unbelief； may either seek mercy； or be justly condemned。
But when God sees that truth is ascribed to Him； and that in the
faith of our hearts He is honoured with all the honour of which
He is worthy； then in return He honours us on account of that
faith； attributing to us truth and righteousness。 For faith does
truth and righteousness in rendering to God what is His； and
therefore in return God gives glory to our righteousness。 It is
true and righteous that God is true and righteous； and to confess
this and ascribe these attributes to Him； this it is to be true
and righteous。 Thus He says； 〃Them that honour Me I will honour；
and they that despise Me shall be lightly esteemed〃 （1 Sam。 ii。
30）。 And so Paul says that Abraham's faith was imputed to him for
righteousness； because by it he gave glory to God； and that to us
also； for the same reason； it shall be imputed for righteousness；
if we believe （Rom。 iv。）。
The third incomparable grace of faith is this： that it unites the
soul to Christ； as the wife to the husband； by which mystery； as
the Apostle teaches； Christ and the soul are made one flesh。 Now
if they are one flesh； and if a true marriagenay； by far the
most perfect of all marriagesis accomplished between them （for
human marriages are but feeble types of this one great marriage）；
then it follows that all they have becomes theirs in common； as
well good things as evil things； so that whatsoever Christ
possesses； that the believing soul may take to itself and boast
of as its own； and whatever belongs to the soul； that Christ
claims as His。
If we compare these possessions； we shall see how inestimable is
the gain。 Christ is full of grace； life； and salvation； the soul
is full of sin； death； and condemnation。 Let faith step in； and
then sin； death； and hell will belong to Chri
