Martin Luther :: Preface

In few words to declare what is to be said for the commendation of this work, although in few words all cannot be expressed that may be said, yet briefly to signify that may suffice, this much we thought good to certify thee, godly reader; that amongst many other godly English books, in these our days printed and translated, thou shalt find but few wherein either thy time shall seem better bestowed, or thy labour better recompensed to the profit of thy soul, or wherein thou mayest see the spirit and vein of St. Paul more lively represented to thee, than in the diligent reading of this present Commentary upon the Epistle of St. Paul to the Galatians. In which, as in a mirror or glass, or rather as St. Stephen, in the heavens being opened, thou mayest see and behold the admirable glory of the Lord, and all the riches of heaven, thy salvation freely, and only by faith in Christ; his love and grace toward thee so opened, thy victory and conquest in him so proved, the wrath of God so pacified, his law satisfied, the full kingdom of life set open; death, hell, and hell-gate, be they never so strong, with all the power of sin, flesh, and the world, vanquished; thy conscience discharged, all fears and terrors removed, thy spiritual man so refreshed and set at liberty, that either thy heart must be heavier than lead, or the reading hereof will lift thee up above thyself, and give thee to know that of Christ Jesus, that thyself shalt say thou never knewest before, though before thou knewest him right well.

Such spiritual comfort, such heavenly doctrine, such experience and practice of conscience herein is contained, such triumphing over Satan, and all his power infernal, such contempt of the law compared with the Gospel, such an holy pride and exaltation of the believing man (whom here he maketh a person divine, the son of God, the heir of the whole earth, conqueror of the world, of sin, of death, and the devil,) with such phrases and speeches of high contemplation, of Christ, of grace, of justification, and of faith (which faith, saith he, transfigureth a man into Christ, and coupleth him more near unto Christ than the husband is coupled to his wife, and maketh a man more than a man,) with such other voices, full of spiritual glory and majesty, as the like hath not been used lightly of any writer since the Apostle's time, neither durst he ever have used the same himself, had not great experience and exercise of conscience by inward conflicts and profound agonies framed him thereunto, and ministered to him both this knowledge of spirit and boldness of speech.

And this commonly is the working and proceeding of God's vocation ever to work things by the contrary; of infidelity, to make faith; of poverty, to make riches; in misery, to show mercy; to turn sorrow to solace, mourning to mirth; from afflictions, to advance to glory; from hell, to bring to heaven; from death, to life; from darkness, to light; from thraldom, to liberty; in wilderness, to give waters; the barren to make fruitful; of things that be not, to make things to be; briefly, to make all things of nought. Thus began God first to work, thus he proceeded, thus he continueth, and so will unto the world's end. The first seed of promise, next to Eve, was given to Sarah; yet in what case was Eve before she had the promise? and in what barrenness and despair was Sarah before she enjoyed her well-beloved Isaac? The like is to be said of the two mothers of two most excellent children, Samuel and John Baptist; and yet what griefs and sorrows passed over their hearts, being both passed all hope in nature, before the goodness of God did work? How long did Jacob, the patriarch, serve in miserable thraldom for his Rachel? In what excellent glory was Joseph exalted? Yet what suffered he before of his brethren, and how long imprisonment? In what and how long servitude were the sons of Israel before Moses was sent unto them? and afterwards, in what distress were they compassed on every side, when the sea was forced to give them place? after that again, what an excellent land was promised and given unto them, flowing with milk and honey? but how were they scourged before in the desert, and yet had not they the land, but their children? To over-pass many things here by the way, what an excellent work was it of God to set up David in his kingdom? also what excellent promises were given to his throne? yet how hardly escaped he with life? how did the Lord mortify and frame him to his hand, before he placed him in quiet? Infinite it were to recite all. Briefly, in all the works of God, this is usual to be seen, that he worketh evermore most excellent things by instruments most humble, and which seem farthest off. Which of all the Apostles did ever think, when Christ was so humbled and crucified upon the tree, that they should ever see him again, although he foretold them of his rising before; insomuch that Thomas did scarcely believe when he with his eyes saw him? What man would ever have thought that Paul, in the raging heat of his persecuting spirit, would have turned from a persecutor to such a professor; from such infidelity, to such a faith; insomuch that Ananias would scarcely believe the Lord when he told him? Such is the omnipotency of the Lord our God, ever working lightly by the contrary, especially when he hath any excellent thing to work to his own glory.

After like sort may we esteem also of Martin Luther, who, being first a friar, in what blindness, superstition, and darkness, in what dreams and dregs of monkish idolatry was he drowned, his history declareth, witness recordeth, and this book also partly doth specify; whose religion was all in Popish ceremonies, his zeal without knowledge, understanding no other justification but in works of the law and merits of his own making, only believing the history, as many do, of Christ's death and resurrection, but not knowing the power and strength thereof. After he had thus continued a long space, more pharisaical and zealous in these monkish ways than the common sort of that order, at length it so pleased Almighty God to begin with this man; first to touch his conscience with some remorse and feeling of sin, his mind with fears and misdoubts, whereby he was driven to seek further: so that by searching, seeking, conferring, and by reading of St. Paul, some sparkles of better knowledge began by little and little to appear, which after in time grew up to greater increase. But here it happened to him as commonly it doth to all good Christians; the more that the true knowledge of Christ in him increased, the more Satan, the enemy, stirred with his fiery darts, with doubts and objections, with false terrors and subtle assaults, seeking by all means possible how to oppress the inward soul, which would fain take his rest in Christ. In these spiritual conflicts and inward wrestlings, how grievously he was encumbered, fighting against incredulity, error, and desperation, marvellous it is to consider; insomuch that three days and three nights together he lay upon his bed without meat, drink, or any sleep, like a dead man, as some of him do write, labouring in soul and spirit upon a certain place of St. Paul, in the third chapter to the Romans, which was " to show his justice;" thinking Christ to be sent to no other end but to show forth God's justice as an executor of the law; till at length, being answered and touched by the Lord concerning the right meaning of these words, signifying the justice of God to be executed upon his Son, to save us from the stroke thereof, he, immediately upon the same, started up from his bed so confirmed in faith, as nothing afterward could discourage him. Beside other manifold and grievous temptations, which I speak not of, of all sorts and kinds, except only of avarice; with the which vice only he never was tempted nor touched, as of him is written by them that were conversant with him.

In this mean while, during these conflicts and exercises of M. Luther, which, notwithstanding, did him no hurt, but rather turned to his more furtherance in spiritual knowledge. Pope Leo X. sent a jubilee with his pardon abroad through all Christian realms and dominions, whereby he gathered together innumerable riches and treasure: the collectors whereof promised to every one that would put ten shillings in the box, licence to eat white meat and flesh in Lent, and power to deliver what soul he would out of purgatory; and, moreover, full pardon from all his sins, were they never so heinous. But if it were one jot less than ten shillings, they preached that it would profit him nothing. The abomination whereof was so horrible, that when no other man durst speak, yet Luther could not of conscience hold his peace; but, drawing out certain articles, desired gently to dispute the matter, writing withal a most humble admonition to the Pope, submitting himself in a most humble manner to his censure and judgment. But the Pope thinking great scorn to be controlled of such a friar, took the matter so hot, that he, with all his cardinals, with all the rabble of monks and friars, bishops and archbishops, colleges and universities, kings and princes, with the emperor also himself, were all upon him. If the omnipotent Providence of the Lord from above had not sustained him, what was it for one poor friar to have endured all these sharp assaults of Satan, all the violence of the whole world, having no less than the sun, the moon, and all the seven stars, as they say, against him; being hated of men, impugned of devils, rejected of nations, by solemn authority condemned, distressed with infirmities, and with all manner of temptations tried and proved. And yet for all these temptations, such was his life, that (as Erasmus, writing to Cardinal Wolsey, affirmeth) none of all his enemies could ever charge him with any note of just reprehension. Again, such were his allegations out of the Scripture, that Roffensis, writing to Erasmus, confesseth himself to be astonished at them.

And thus much by the way of preface, touching the conflicts and exercises of this man, which we thought fit to insinuate to the Christian reader for sundry purposes; first, to note the merciful clemency of Christ our Saviour, in calling so superstitious and idolatrous a friar so graciously to such a light of his Gospel, his grace in justifying him, his might in preserving him, his help in comforting him, his glory in prospering him, one against so many; and so prospering him, that the whole kingdom of the Pope had no power either to withstand him, or to maintain itself. Secondly, for this respect also and purpose, that the reader, considering, the marvellous working of the Lord in this man, may the better credit the doctrine that he teacheth. And though his doctrine, as touching a little circumstance of the sacrament, cannot be thoroughly defended; yet neither is that any great marvel in him, who, being occupied in weightier points of religion, had no leisure to travail in the searching out of this matter; neither ought it to be any prejudice to all the rest, which he taught so soundly, of the weightier principles and grounds of Christ's Gospel, and our justfication only by faith in Christ. And yet in the same matter of the sacrament, notwithstanding that he altereth somewhat from Zuinglius, sticking too near to the letter; yet he joineth not so with the Papist, that he leaveth there any transubstantiation or idolatry. Wherefore the matter being no greater than so, nor directly against any article of our creed, let not us be so nice, for one little wart, to cast away the whole body. It were, doubtless, to be wished that, in good teachers and preachers of Christ, there were no defect or imperfection. But he that can abide nothing with his blemish, let him, if he can, name any doctor or writer (the Scripture only except,) Greek or Latin, old or new, either beyond the Alps, or on this side the Alps, or himself, whatsoever he be, which hath not erred in some sentence or in some exposition of Holy Scripture. But if he cannot so do, then let him learn by himself to bear with other; to take the best and leave the worst (although there is no such matter in this book to be feared; forasmuch as we, having a respect to the simple, have purposely spunged out and omitted such stumbling places, being but few, which might offend, and to give God thanks for any thing that is good; and, namely, for this which he hath given us by Luther, in opening to us his grace, mercy, and good will in his Son, so excellently through the preaching of this man; who, if he had not taught the difference between the law and the Gospel, and set out to us our justification, victory, and liberty, by faith only in Christ so plainly, so plentifully, and so assuredly as he hath done, who ever durst have been so bold to open his mouth in such words, or so confidently to stand in this doctrine of faith and grace? For if there have been since the time of Luther, and be yet some, which openly defend "that works be necessary to salvation," where he before so mightily hath taught the contrary; what then would these have done if Luther had not been? who also did forewarn us of the same, prophesying that, after his time, this doctrine of justification would be almost extinguished in the church, as, in certain places, experience beginneth partly to prove.

Wherefore, so much as the Lord shall give us grace, let us hold constantly the comfortable doctrine of faith and justification, and not lose that the Lord so freely hath given, calling upon the Lord with all obedience and diligence, to give us grace with St. Paul, not to refuse the grace which he bestoweth upon us, nor to be offended with this joyful doctrine, as may be. And therefore as our duty was for our part to set it abroad, so our counsel is no less to every studious reader thereof, to pray for grace rightly to understand that he readeth. For else, unless the special grace of Christ do help, hard it is to flesh and blood to comprehend this mystical doctrine of faith only. So strange it is to carnal reason, so dark to the world, so many enemies it hath, that except the Spirit of God from above do reveal it, learning cannot reach it, wisdom is offended, nature is astonished, devils do not know it, men do persecute it. Briefly, as there is no way of life so easy, so there is none so hard; easy to whom it is given from above; hard to carnal sense not yet inspired. The ignorance whereof is the root of all errors, sects, and divisions; not only in all Christendom, but also in the world. The Jew thinketh to be saved by his Moses' law, the Turk by his Alcoran, the philosopher by his moral virtues. Besides these, cometh another sort of people, not so ill as the Jews, nor so heathen as the philosopher, but having some part of both, "which refuse not utterly the name of Christ; but with Christ do join, partly the law of Moses, partly the moral and natural discipline of philosophy, and partly their own ceremonies and traditions, to make a perfect way to heaven:" and these, here in this Commentary, are called Papists, of the Pope their author; being divided within themselves more than into an hundred divers sects, orders, and professions of cardinals, friars, monks, nuns, priests, hermits, and other votaries; all which seem to spring up of no other cause but only upon ignorance of this doctrine. And no marvel; for take away this doctrine of justification by faith only in Christ, and leave a man to his own inventions, what end will there be of new devices? Such a perilous thing it is to err in the foundation; whereupon the higher ye build, the greater is the fall. And yet such builders are not without their props to hold up their workmanship of works against this doctrine of justifying faith, pretending, for their defence, the testimony of St. James, where he seemeth to attribute justification to works, and not to faith only.

Touching which matter of justification, forasmuch as in the sequel of this treatise the author hath discoursed upon the same at large, it shall, not be much needful to use many words at this present. This briefly may suffice by the way of preface, in a word or two to advertise the Christian reader, whoso taketh it in hand with profit and judgment to read this book, that in him two things are especially to be required; first, to read it wholly together, and not by pieces and parts, here and there; but to take it in order as it lieth, conferring one place with another, whereby to understand the better the right meaning of the writer, how and in what sense he excludeth good works, and how not; how he neglecteth the law, and how he magnifieth the law. For, as in case of justifying before God, the free promise of the Gospel admitteth no condition, but faith only in Christ Jesus; so in case of dutiful obedience, Luther here excludeth no good works, but rather exhorteth thereunto, and that in many places. Thus times and cases discreetly must be distinguished.

The second thing to be required is, that, in reading hereof, he that seeketh to take the fruit hereby, do bring such a mind with him to the reading, as the author himself did to the preaching thereof; that is, he had need to have his senses exercised somewhat in such spiritual conflicts, and to be well humbled before with the fear of God and inward repentance, or else he shall hardly conceive the excellent sweetness either of this writer or any other. For albeit most true it is, that no greater comfort to the soul of man can be found in any book next to the Holy Scripture, than in this Commentary of M. Luther; so this comfort hath little place, but only where the conscience, being in heaviness, hath need of the physician's hand. The other who feel themselves whole, and are not touched in soul with any sorrow, as they little care for these books, so they have little understanding of this doctrine when they read it. And this is the cause, in my mind, why the Pope and his Papists have so little feeling and liking of Luther's doctrine; and all because they commonly are never greatly vexed in spirit with any deep affliction, but rather deride them that be beaten down with such conflicts and temptations of Satan, as they did by Luther, whom, because God suffered to be tried and exercised with the buffets of the enemy, they say, therefore, that he learned his divinity of the devil. But how he learned his divinity, let us hear what he himself in this book confesseth, saying, "If we were not outwardly exercised with force and subtlety by tyrants and sectaries, and inwardly with terrors and fiery darts of the devil, Paul should be as obscure and unknown to me as he was in times past to the world, and yet is to the Papists, the Anabaptists, and other our Adversaries. Therefore the gift of the interpretation of the Scriptures and our studies, together with our inward and outward temptations, open unto us the meaning of Paul, and the sense of all Holy Scriptures."

But let these ignorant Papists, whosoever they be, taste a little the same, or the like, as Luther did, and then see what they will say. Experience giveth demonstration. For how many of them do we see, for all their auricular confession, which puffeth them up in all security, but at length they lie at the point of death, where death on the one side, and God's justice on the other side, is before their eyes; for the most part either they despair, or else leaving all other helps, they only stick to faith and the blood of Jesus Christ, and in very deed many of them are glad to die Lutherans, howsoever they hated Luther before. And what shall we say then of this doctrine of Luther? If the Papists themselves be glad to die in it, why are they unwilling to live in it? "And if it be true at one time, how can alteration of time make that false which is once true?"

And therefore, where these men so stoutly withstand this doctrine of justification by faith only, they are much deceived. And when they allege St. James for them, that is soon answered, if we rightly discern the meaning of St. James and St. Paul, of whom the one speaketh of man's righteousness or justification only before men, which is a true demonstration of a true faith or a true believer before man, rather than the working of true justification before God. And so it is true which St. James saith, how that faith without works doth not justify; whose purpose it is not to show us what maketh a man just before God: but only to declare the necessary conjunction of good works in him that by faith is justified. The other speaketh of righteousness or justification, not before men, but only before God, meaning not to exclude good works from true faith, that they should not be done; but to teach us wherein the true stay and hope of our salvation ought to be fixed; that is, in faith only. And so it is true likewise that St. Paul saith, that faith only, without works, doth justify.

Which proposition of St. Paul, the better to understand and to join it with St. James, here is to be noted, for the satisfying of the cavilling adversary, that the proposition is to be taken full and whole, as St. Paul doth mean it; so that, with the right subject, we join the right predicatum, as the schoolmen term it; that is, so that faith of Christ, in justifying, ever have relation to the true penitent and lamenting sinner. And so is the article most true, that "faith only, without works, doth justify." But whom doth it justify? the worldling? the licentious ruffian? the voluptuous epicure? the carnal gospeller? Paul meaneth no such thing, but only the mourning and labouring soul, the grieved conscience, the repenting heart, the amending sinner. And in him the proposition is true according to the doctrine of St. Paul: "To him that believeth in Him which justifieth the ungodly, his faith is counted for righteousness." Contrariwise, let faith have relation to the obstinate and wilful rebel, who, contrary to conscience, continueth and delighteth in sin; and in him is true likewise that St. James saith "and not by faith only:" meaning thereby, that faith availeth not to justification, but only in such persons as have a good will and purpose to amend their lives; "not that repentance and turning from iniquity doth save them; but that faith in Christ worketh justification in none but only such as heartily repent and are willing to amend." So that "believe the Gospel" hath ever "repent and amend" going with it. Not that repentance saveth any malefactor from the law; but only showeth the person whom faith in Christ only doth save and justify. But of this enough, and more than greatly needed; especially seeing the book itself here following will satisfy the reader, at large, in all such doubts to this matter appertaining. And thus ceasing to trouble thee, gentle reader, with any longer preface, as we commend this good work to thy godly studies; so we commend both thee and thy studies to the grace of Christ Jesus, the Son of God; heartily wishing, and craving of his Majesty, that thou mayest take no less profit and consolation by reading hereof, than our purpose was to do thee good in setting the same forth to thy comfort and edification, which the Lord grant. Amen Amen.

Edwinus London
Aprilis 28, 1575

Introductory

I MYSELF can scarcely believe that I was so plentiful in words, when I did publicly expound this Epistle of St. Paul to the Galatians, as this book showeth me to have been. Notwithstanding, I perceive all the cogitations, which I find in this Treatise, by so great diligence of the brethren gathered together, to be mine; so that I must needs confess either all, or perhaps more, to have been uttered by me in this public Treatise: "For in my heart this one article reigneth, even the faith of Christ." From whom, by whom, and unto whom, all my divine studies, day and night, have recourse to and fro continually. And yet I perceive that I could not reach any thing near unto the height, breadth, and depth of such high and inestimable wisdom; only certain poor and bare beginnings, and, as it were, fragments do appear. Wherefore, I am ashamed that my so barren and simple commentaries should be set forth upon so worthy an Apostle and elect vessel of God. But when I consider again the infinite and horrible profanation and abomination which always hath raged in the church of God, and yet at this day ceaseth not to rage against this only and grounded rock, which we hold to be the article of our justification, (that is to say, how, not by ourselves, neither by our works, which are less than ourselves, but by another help, even the Son of God, Jesus Christ, we are redeemed from sin, death, the devil, and made partakers of eternal life,) I am compelled to cast off all shame, and to be "bold above measure."

This rock did Satan shake in Paradise (Gen 3:2) when he persuaded our first parents that, by their own wisdom and power, they should be like unto God; forsaking true faith in God, who had given them life, and promised the continuance thereof. By and by, after this liar and murderer, "which will be always like unto himself," stirred up the brother to the murdering of his brother (Gen 4.), and for none other cause, but for that his godly brother, by faith, had offered up a more excellent sacrifice, and he offering up his own works, without faith, had not pleased God. After this, against the same faith followed a most intolerable persecution of Satan by the sons of Cain; until God was even constrained at once, by the flood, to purge the whole world, and to defend Noah, the preacher of righteousness. This notwithstanding, Satan continued his seed in Cham [Ham], the third son of Noah. But who is able to reckon up all examples? After these things the whole world waxed mad against this faith, finding out an infinite number of idols and strange religions, whereby every one (as St. Paul saith) walked his own way; trusted, by their works, some to pacify and please a god, some a goddess, some gods, some goddesses; that is to say, without the help of Christ, and by their own works, to redeem themselves from all calamities, and from their sins, as all the examples and monuments of all nations do sufficiently witness.

But these are nothing in comparison of that people and congregation of God, Israel; which not only had the sure promise of the fathers, and afterward the law of God given unto them from God himself by his angels, above all other; but always and in all things, were also certified by the words, by the miracles, and by the examples of the Prophets. Not withstanding, even among them also Satan (that is to say, the mad and outrageous opinion of their own righteousness) did so prevail, that afterwards they killed all the Prophets; yea, even Christ himself, the Son of God, their promised Messiah; for that they had taught that men are accepted and received into the favour of God, by grace only, and not by their own righteousness. And this is the sum of the doctrine of the devil, and of the world, from the beginning; we will not seem to do evil; but yet whatsoever we do, that must God allow, and all his Prophets must consent to it; which if they refuse to do, they shall die the death; Abel shall die, but Cain shall flourish. Let this be our law (say they,) even so it cometh to pass.

But in the church of the Gentiles, the matter is and hath been so vehemently handled, that the fury of the Jewish synagogue may well seem to have been but a sport. For they (as St. Paul saith) "did not know Christ their anointed, and therefore they crucified the Lord of Glory." But the church of the Gentiles hath received and confessed Christ to be the Son of God "being made our righteousness;" and this doth she publicly record, read, and teach. And yet, notwithstanding this confession, "they that would be accounted the church do kill and persecute, and continually rage against those which believe, and teach, and in their deeds declare nothing else, but that Christ is the self-same thing that they themselves (though with feigned words and hypocritical deeds) are constrained, in spite of their teeth, to allow and confess. For under the name of Christ, at this day, they reign. And if they could, without the name of Christ, hold that seat and kingdom, no doubt but they would express him to be such a one openly, as in their hearts they esteem him secretly. But they esteem him a great deal less than the Jews do, which, at the least, think him to be Thola, that is to say, a thief worthily hanged on the cross. But these men account him as a fable, and take him as "a feigned God among the Gentiles;" as it may plainly appear at Rome in the Pope's court, and almost throughout all Italy.

Because therefore, Christ is made, as it were, a mock against his Christians (for Christians they will be called), and because Cain doth kill Abel continually, and the abomination of Satan now chiefly reigneth, it is very necessary that we should diligently handle this article, and set it against Satan, whether we be rude or eloquent, learned or unlearned; for this rock must be published abroad; yea, though every man should hold his peace; yet even if the very rocks and stones themselves. Wherefore I do most willingly herein accomplish my duty, and am contented to suffer this long Commentary, and full of words, to be set forth for the stirring up of all the brethren of Christ against the sleights and malice of Satan; which, in these days, is turned into such extreme madness against this "healthful knowledge of Christ, now revealed and raised up again;" that, hitherto men have seemed to be possessed with devils, and stark mad, even so now the devils themselves do seem to be possessed of far worse devils, and to rage even above the fury of devils; which indeed is a great argument that the enemy of truth and life doth perceive the day of judgment to be at hand; which is the horrible day of his destruction, but the most comfortable day of our redemption, and shall be the end of all his tyranny and cruelty. For, not without cause is he disquieted, when his members and powers are so assailed; even as a thief or an adulterer, when the morning appeareth and discloseth his wickedness, is taken tardy and apprehended for the same. For who ever heard (to pass over the abominations of the Pope) so many monsters to burst out at once into the world, as we see at this day in the Anabaptists alone? In whom Satan, breathing out, as it were, the last blast of his kingdom through horrible uproars, setteth them everywhere in such a rage, as though he would by them suddenly, not only destroy the whole world with seditions but also by innumerable sects swallow up and devour Christ wholly with his church.

Against the wicked lives and opinions of others he doth not so rage; to wit, against whoremongers, thieves, murderers, perjured persons, rebels against God, unbelievers. No, to these rather he giveth peace and quietness; these he maintaineth in his court with all manner of pleasures and delights, and giveth to them all things at will; even like as some time in the beginning of the church he did not only suffer all the idolatries and false religions of the whole world to be quiet and untouched, but also mightily maintained, defended, and nourished the same. But the church and religion of Christ alone he vexed on every side. After this, permitting peace and quietness to many heretics, he troubled only the Catholic doctrine. Even so likewise at this day he hath no other business in hand but this only (as his own and always proper unto himself,) to persecute and vex our Saviour Christ, which is our perfect righteousness ''without any of our work;" as it is written of him, Gen 3:15, "Thou shalt bruise his heel."

But I do not set forth these my meditations so much against these men, as "for my brethren," which will either show themselves thankful in the Lord for this my travail, or else will pardon my weakness and temerity. But of the wicked I would not, in any wise, they should be liked or allowed; but rather that thereby both they and their god might be the more vexed; seeing, with my great travail, they are set forth only for such as St. Paul writeth this Epistle unto; that is to say, "the troubled, afflicted, vexed, tempted (for they only understand these things,) and miserable Galatians in the faith." Whoso are not such, let them hear the Papists, monks, Anabaptists, and such other masters of profound wisdom and of their own religion, and let them stoutly contemn our doctrines and our doings. For at this day, the Papists and Anabaptists conspire together against the church in this one point (though they dissemble in words), that the work of God dependeth upon the worthiness of the person. For thus do the Anabaptists teach, that baptism is nothing except the person do believe. Out of this principle must needs follow, that all the works of God be nothing if the man be nothing. But baptism is the work of God. and yet an evil man maketh it not to be the work of God. Moreover, hereof it must follow, that matrimony, authority, liberty, and bondage, are the works of God; but because men are evil, therefore they are not the works of God. Wicked men have the sun, the moon, the earth, the water, the air, and all other creatures which are subject unto man; but because they be wicked and not godly, therefore the sun is not the sun, the moon, the earth, the water, are not that which they are. The Anabaptists themselves had bodies and souls before they were re-baptized; but because they were not godly, therefore they had not true bodies and true souls. Also their parents were not lawfully married (as they grant themselves,) because they are not re-baptized; therefore the Anabaptists themselves are all bastards, and their parents were all adulterers, and whoremongers; and yet they do inherit their parents' lands and goods, although they grant themselves to be bastards, and unlawful heirs. "Who seeth not here, in the Anabaptists, men not possessed with devils, but even devils themselves possessed with worse devils?"

Themselves possessed with worse devils?" The Papists in like manner until this day do stand upon works and the worthiness of man, contrary to grace, and so, in words at least, do strongly assist their brethren the Anabaptists. For these foxes are tied together by the tails, although by their heads they seem to be contrary. For outwardly they pretend to be their great enemies; whereas inwardly, notwithstanding, they think, teach, and defend indeed all one thing against our Saviour Christ, who is our only righteousness. Let him, therefore, that can, hold fast this one article; and let us suffer the rest which have made shipwreck thereof, to be carried whither the sea and winds shall drive them, until either they return to the ship, or swim to the shore.

[The foregoing formed the preface to the first edition (1535). In the second edition (1538) and subsequent editions, the following paragraphs were added after ‘swim to the shore.’]

Introductory

The conclusion and end of this complaint is, to hope for no quietness or end of complaint so long as Christ and Belial do not agree. "One generation passeth, and another cometh." (Eccles. xi. 4) If one heresy die, by and by another springeth up, for the devil doth neither slumber or sleep. I myself, which, although I be nothing, have been now in the ministry of Christ about twenty years, can truly witness that I have been assailed with more than twenty sects, of the which some are already destroyed, other some (as the parts and members of worms and bees that are cut asunder) do yet pant for life. But Satan, the god of all dissension, stirreth up daily new sects, and, last of all (which, of all other, I should never have foreseen or once suspected,) he hath raised up a sect of such as teach that the Ten Commandments ought to be taken out of the church, and that men should not be terrified with the law, but gently exhorted by the preaching ol the grace of Christ, that the saying of the prophet Micah might be fulfilled, "Let no man strive nor reprove another." (Hosea 4:4.) "They shall not prophesy to them." (Micah 2:6.) As though we were ignorant, or had never taught that afflicted and broken spirits must be comforted by Christ; but the hard-hearted Pharisees, unto whom the grace of God is preached in vain, must be terrified with the law. And they themselves also are forced to devise and imagine certain revelations of God's wrath against the wicked and unbelievers. As though the law were or could be any thing else but a revealing of God's wrath against impiety. Such is the blindness and presumption of these frantic heads, which even by their own judgment do condemn themselves. Wherefore it behoveth the ministers of God's word to be surely persuaded (if they will be accounted faithful and wise in the day of Christ) that the word of St. Paul is not spoken in vain, or prophesied of a matter of no importance; to wit, "There must be also heresies among you, that they which are approved may be made manifest." (1 Cor. 11:9.) Yea, I say, let the minister of Christ know that so long as he teacheth Christ purely, there shall not be wanting perverse spirits, yea, even of our own, and among ourselves, which shall seek, by all means possible, to trouble the church of Christ. And herewithal let him comfort himself, that there is "no peace between Christ and Belial, or between the seed of the serpent and the seed of the woman. (2 Cor. 6:11; Gen. 3:5.) Yea, let him rejoice in the troubles which he suffereth by these sects and seditious spirits, continually springing up one after another. For this is our rejoicing, "the testimony of our conscience" (2 Cor.1:12) that we be found standing and fighting in the behalf of the seed of the woman, against the seed of the serpent. Let him bite us by the heel, and spare not. We again will not cease to crush, his head, by the grace and help of Christ, the principal bruiser thereof, who is blessed forever.

After Martin Luther had once publicly expounded this Epistle, he took in hand to interpret the same again in such sort as in this Treatise hereafter doth ensue; the cause whereof he doth declare in these few words following:—

Introductory

I HAVE taken in hand, in the name of the Lord, yet once again to expound this Epistle of St. Paul to the Galatians; not because I do desire to teach new things, or such as ye have not heard before, especially since that, by the grace of Christ, Paul is now thoroughly known unto you; but for that, as I have often forewarned you, this we have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the Church again the doctrine of works and men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise both of reading and hearing. And although it be never so well known, never so exactly learned, yet the devil, who continually rangeth about seeking to devour us, is not dead. Likewise our flesh and old man is yet alive. Besides this, all kinds of temptations vex and oppress us on every side; wherefore this doctrine can never be taught, urged, and repeated enough. If this doctrine be lost, then is also the doctrine of truth, life, and salvation, lost and gone. If this doctrine flourish, then all good things flourish; religion, the true service of God, the glory of God, the right knowledge of all things which are necessary for a Christian man to know. Because, therefore, we would be occupied and not idle, we will there begin now where we made an end, according to the saying of the son of Sirach, "When a man hath done what he can, he must begin again." (Ecclus. 18:6).

The Argument of the Epistle to the Galatians

First of all it behooveth that we speak of the argument of this Epistle: that is to say, what matter St. Paul here chiefly treateth of. The argument therefore, is this.

St. Paul goeth about to establish the doctrine of faith, grace, forgiveness of sins, or Christian righteousness, to the end that we may have a perfect knowledge and difference between Christian righteousness and all other kinds of righteousness. For there be divers sorts of righteousness. There is a political or civil righteousness, which emperors, princes of the world, philosophers and lawyers deal withal. There is also a ceremonial righteousness, which the traditions of men do teach. This righteousness parents and schoolmasters may teach without danger, because they do not attribute unto it any power to satisfy for sin, to please God, or to deserve grace; but they teach such ceremonies as are only necessary for the correction of manners, and certain observations concerning this life. Besides these, there is another righteousness called the righteousness of the law, or of the Ten Commandments, which Moses teaches. This do we also teach after the doctrine of faith.

There is yet another righteousness which is above all these; to wit, "the righteousness of faith, or Christian righteousness," the which we must diligently discern from the other afore rehearsed; for they are quite contrary to this righteousness, both because they flow out of the laws of emperors, the traditions of the Pope, and the commandments of God, and also because they consist in our works, and may be wrought of us either by our pure natural strength, as the Papists term it, or else by the gift of God. For these kinds of righteousness are also of the gift of God, like as other good things are which we do enjoy.

But this most excellent righteousness, of faith I mean (which God through Christ, without works imputeth unto us,) is neither political nor ceremonial, nor the righteousness of God's law, nor consisteth in works, but is clean contrary; that is to say, a mere passive righteousness, as the other above are active. For in this we work nothing, we render nothing unto God, but only we receive and suffer another to work in us, that is to say God. Therefore, it seemeth good unto me to call this righteousness of faith, or Christian righteousness, the passive righteousness.

This is a righteousness hidden in a mystery, which the world doth not know! yea, Christians themselves do not thoroughly understand it, and can hardly take hold of it in their temptations. Therefore, it must be diligently taught and continually practised. And whoso doth not understand or apprehend this righteousness in afflictions and terrors of conscience, must needs be overthrown. For there is no comfort of conscience so firm and so sure as this passive righteousness is.

But man's weakness and misery is so great, that in the terrors of conscience and danger of death we behold nothing else but our works, our worthiness, and the law; which, when it showeth unto us our sin, by and by our evil life past cometh to remembrance. Then the poor sinner, with great anguish of spirit, groaneth and thus thinketh with himself: "Alas! how desperately have I lived! would to God I might live longer; then would I amend my life." Thus man's reason cannot restrain itself from the sight and beholding of this active or working righteousness, that is to say, her own righteousness; nor lift up her eyes to the beholding of the passive or Christian righteousness, but resteth altogether in the active righteousness; so deeply is this evil rooted in us.

On the other side, Satan, abusing the infirmity of our nature, doth increase and aggravate these cogitations in us. Then can it not be but that the poor conscience must be more grievously troubled, terrified, and confounded. For it is impossible that the mind of man itself should conceive any comfort, or look up unto grace only in the feeling and horror of sin, or constantly reject all disputing and reasoning about works. For this is far above man's strength and capacity; yea, and above the law of God also. True it is, that of all things in the world, the law is most excellent; yet is it not able to quiet a troubled conscience, but increaseth terrors, and driveth it to desperation; "that sin by the commandment might become exceeding sinful." (Romans 7:13.)

Wherefore the afflicted and troubled conscience hath no remedy against desperation and eternal death unless it take hold of the forgiveness of sins by grace, freely offered in Christ Jesus, that is to say, "this passive faith or Christian righteousness." Which if it can apprehend, then may it be at quiet, and boldly say, "I seek not this active or working righteousness; although I know that I ought to have it, and also to fulfil it. But be it so that I had it, and did fulfil it indeed; yet, notwithstanding, I cannot trust unto it, neither dare I set it against the judgment of God. Thus I abandon myself from all active righteousness, both of mine own and of God's law, and embrace only that passive righteousness, which is the righteousness of grace, mercy, and forgiveness of sins. Briefly, I rest only upon that righteousness which is the righteousness of Christ and of the Holy Ghost."

Like as the earth engendereth not rain, nor is able by her own strength, labour, and travail, to procure the same, but receiveth it of the mere gift of God from above; so this heavenly righteousness is given us of God without our works or deservings. Look then how much the earth of itself is able to do in getting and procuring to itself seasonable showers of rain to make it fruitful; even so much, and no more, are we able to do by our strength and works in winning this heavenly and eternal righteousness; and therefore shall never be able to attain unto it, unless God himself, by mere imputation, and by his unspeakable gift, do bestow it upon us. The greatest knowledge then, and the greatest wisdom of Christians is, not to know the law, to be Ignorant of works, and of the whole active righteousness, especially when the conscience wrestleth with the judgment of God. Like as, on the contrary, amongst those which are not of the number of God's people, the greatest point of wisdom is, to know, and earnestly to urge the law and the active righteousness.

But it is a thing very strange and unknown to the world, to teach Christians to learn to be ignorant of the law, and so to live before God, as if there was no law; notwithstanding, except thou be ignorant of the law, and be assuredly persuaded in thine heart that there is now no law nor wrath of God, but altogether grace and mercy for Christ's sake, thou canst not be saved; for by the law cometh the knowledge of sin. Contrariwise, works and the keeping of the law must be so straitly required in the world, as if there were no promise or grace; and that because of the stubborn, proud, and hard-hearted, before whose eyes nothing must be set but the law, that they may be terrified and humbled. For the law is given to terrify and kill such, and to exercise the old man; and both the word of grace and of wrath must be rightly divided according to the Apostle, 2 Tim. 2.

Here is then required a wise and faithful disposer of the word of God which can so moderate the law, that it may be kept within his bounds. He that teacheth that men are justified before God by the observation of the Law, passeth the bounds of the law, and confoundeth these two kinds of righteousness, active and passive, and is but an ill logician, for he doth not rightly divide. Contrariwise, he that setteth forth the law and works to the old man, and the promise of forgiveness of sins and God's mercy to the new man, divideth the word well. For the flesh or the old man must be coupled with the law and works; the spirit, or new man, must be joined with the promise of God and his mercy. Wherefore, when I see a man that is bruised enough already, oppressed with the law, terrified with sin, and thirsting for comfort, it is time that I should remove out of his sight the law and active righteousness, and that I should set before him, by the Gospel, the Christian and passive righteousness, which excluding Moses with his law, offereth the promise made in Christ, who came for the afflicted and for sinners. Here is man raised up again, and conceiveth good hope; neither is he any longer under the law, but under grace. How not under the law? According to the new man, to whom the law doth not appertain. For the law hath his bounds unto Christ, as Paul saith afterwards: "For Christ is the end of the law" (Rom. 10:4;) who being come, Moses ceaseth with his law, circumcision, the sacrifices, the sabbaths; yea, and all the prophets.

This is our divinity, whereby we teach how to put a difference between these two kinds of righteousness, active and passive, to the end, that manners and faith, works and grace, policy and religion, should not be confounded, or taken the one for the other. Both are necessary, but both must be kept within their bounds: Christian righteousness appertaineth to the new man, and the righteousness of the law appertaineth to the old man, which is born of flesh and blood. Upon this old man, as upon an ass, there must be laid a burden that may press him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new man by faith in Christ, which, notwithstanding, is not fully done in this life: then may he enjoy the kingdom and inestimable gift of grace.

This I say, to the end that no man should think we reject or forbid good works, as the Papists do most falsely slander us, neither understanding what they themselves say, nor what we teach. They know nothing but the righteousness of the law, and yet they will judge of that doctrine which is far above the law, of which it is impossible that the carnal man should be able to judge. Therefore they must needs be offended, for they can see no higher than the law. Whatsoever, then, is above the law, is to them a great offence. But we imagine, as it were, two worlds; the one heavenly, and the other earthly. In these we place these two kinds of righteousness, being separate the one far from the other. The righteousness of the law is earthly, and hath to do with earthly things, and by it we do good works. But as the earth bringeth not forth fruit except first it be watered and made fruitful from above; even so by the righteousness of the law, in doing many things we do nothing, and in fulfilling of the law we fulfil it not, except first, without any merit or work of ours, we be made righteous by the Christian righteousness, which nothing appertaineth to the righteousness of the law, or to the earthly and active righteousness. But this righteousness is heavenly; which, as is said, we have not of ourselves, but receive it from heaven; which we work not, but which by grace is wrought in us, and apprehended by faith, whereby we mount up above all laws and works. Wherefore, like as we have borne, as St. Paul saith, the image of the earthly Adam; so let us bear the image of the heavenly, which is the new man in a new world, where is no law, no sin, no remorse or sting of conscience, no death, but perfect joy, righteousness, grace, peace, life, salvation, and glory.

Why, do we then nothing? do we work nothing for the obtaining of this righteousness? I answer. Nothing at all. For this is perfect righteousness, "to do nothing, to hear nothing, to know nothing of the law or of works;" but to know and to believe this only, that Christ is gone to the Father, and is not now seen; that he sitteth in heaven at the right hand of his Father, not as a judge, but made unto us of God, wisdom, righteousness, holiness and redemption; briefly, that he is our high-priest entreating for us, and reigning over us, and in us, by grace. In this heavenly righteousness sin can have no place; for there is no law, and where no law is, there can be no transgression. (Rom. 4:15.)

Seeing then that sin hath here no place, there can be no anguish of conscience, no fear, no heaviness. Therefore St. John saith (1 John 5:18,) "He that is born of God cannot sin." But if there be any tear or grief of conscience, it is a token that his righteousness is withdrawn; that grace is hidden; and that Christ is darkened and out of sight. But where Christ is truly seen indeed, there must needs be full and perfect joy in the Lord, with peace of conscience, which most certainly thus thinketh: "Although I am a sinner by the law, and under condemnation of the law, yet I despair not, yet I die not, because Christ liveth, who is both my righteousness and my everlasting life." In that righteousness and life I have no sin, no fear, no sting of conscience, no care of death. I am indeed a sinner as touching this present life and the righteousness thereof, as the child of Adam; where the law accuseth me, death reigneth over me, and at length would devour me. But I have another righteousness and life above this life, which is Christ the Son of God, who knoweth no sin nor death, but is righteousness and life eternal; by whom this my body, being dead and brought into dust, shall be raised up again, and delivered from the bondage of the law and sin, and shall be sanctified together with the Spirit.

So both these continue whilst we here live. The flesh is accused, exercised with temptations, oppressed with heaviness and sorrow, bruised by this active righteousness of the law; but the spirit reigneth, rejoiceth, and is saved by this passive and Christian righteousness, because it knoweth that it hath a Lord in heaven at the right hand of his Father, who hath abolished the law, sin, death, and hath trodden under his feet all evils, led them captive, and triumphed over them in himself. (Col. 2:15.)

St. Paul, therefore, in this Epistle, goeth about diligently to instruct us, to comfort us, to hold us in the perfect knowledge of this most Christian and excellent righteousness. For if the article of justification be once lost, then is all true Christian doctrine lost. And as many as are in the world that hold not this doctrine, are either Jews, Turks, Papists, or heretics. For between, the "righteousness of the law," and "Christian righteousness," there is no mean. He then that strayeth from this "Christian righteousness," must needs fall into the "righteousness of the law;" that is to say, "when he hath lost Christ he must fall into the confidence of his own works."

Therefore do we so earnestly set forth, and so often repeat this doctrine of "faith" or "Christian righteousness," that by this means it may be kept in continual exercise, and may be plainly discerned from the "active righteousness of the law." Otherwise we shall never be able to hold the true divinity (for by this only doctrine the church is built, and in this it consisteth); but by and by we shall either become canonists, observers of ceremonies, "observers of the law, or Papists, and Christ so darkened, that none in the church shall be either rightly taught or converted." Wherefore, if we will be teachers and leaders of others, it behoveth us to have great care of these matters, and to mark well this distinction between the righteousness of the law, and the righteousness of Christ. And this distinction is easy to be uttered inwords; but in use and experience it is very hard, although it be never so diligently exercised and practised; for that, in the hour of death or in other agonies of the conscience, these two sorts of righteousness do encounter more near together than thou wouldest wish or desire. "Wherefore I do admonish you, especially such as shall become instructors and guiders of consciences, and also every one apart, that ye exercise yourselves continually by study, by reading, by meditation of the word, and by prayer, that in the time of temptation ye may be able to instruct and comfort both your own consciences and others, and to bring them from the law to grace, from active and working righteousness, to the passive and received righteousness," and, to conclude, "from Moses to Christ." For the devil is wont in affliction, and in the conflict of conscience, by the law to make us afraid, and to lay against us the guilt of sin, our wicked life past, the wrath and judgment of God, hell, and eternal death, that by this means he may drive us to desperation make us bond-slaves to himself and pluck us from Christ. Furthermore, he is wont to set against us those places of the Gospel, wherein Christ himself requireth works of us, and with plain words threateneth damnation to those who do them not. Now, if here we be not able to judge between these two kinds of righteousness, if we take not hold of Christ by faith sitting at the right hand of God (Heb. 7:25), who maketh intercession unto the Father for us wretched sinners, then are we under the law and not under grace, and Christ is no more a Saviour, but lawgiver; so that now there remaineth no more salvation, but a certain desperation and everlasting death, except repentance follow.

Let us then diligently learn to judge between these two kinds of righteousness, that we may know how far we ought to obey the law. Now, we have said before, that the law in a Christian ought not to pass his bounds, but ought to have dominion only over the flesh, which is in subjection unto it, and remaineth under the same. When it is thus, the law is kept within his bounds. But if it shall presume to creep into thy conscience, and there seek to reign, see thou play the cunning logician, and make the true division. Give no more to the law than is convenient, but say thou, O law, thou wouldest climb up into the kingdom of my conscience, and there reign and reprove it of sin, and wouldest take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation, that I might be without all hope, and utterly perish. This thou dost besides thine office; keep thyself within thy bounds, and exercise thy power upon the flesh, but touch not my conscience, for I am baptized, and by the Gospel am called to the partaking of righteousness and of everlasting life, to the kingdom of Christ, wherein my conscience is at rest, where no law is, but altogether forgiveness of sins, peace, quietness, joy, health, and everlasting life. Trouble me not in these matters, for I will not suffer thee, so intolerable a tyrant and cruel tormentor, to reign in my conscience, for it is the seat and temple of Christ the Son of God (1 Cor. 6:19), who is the King of righteousness and peace, and my most sweet Saviour and Mediator; he shall keep my conscience joyful and quiet in the sound and pure doctrine of the Gospel, and in the knowledge of this Christian and heavenly righteousness.

When I have this righteousness reigning in my heart, I descend from heaven as the rain making fruitful the earth: that is to say, I come forth into another kingdom, and I do "good works," how and whensoever occasion is offered. If I be a minister of the word, I preach, I comfort the broken-hearted, I administer the sacraments. If I be an householder, I govern my house and my family, I bring up my children in the knowledge and fear of God. If I be a magistrate, the charge that is given me from above, I diligently execute. If I be a servant, I do my master's business faithfully. To conclude; whosoever he be that is assuredly persuaded that Christ is his righteousness, doth not only cheerfully and gladly work well in his vocation, but also submitteth himself through love to the magistrates and to their laws, yea though they be severe, sharp and cruel, and (if necessity do so require) to all manner of burdens, and to all dangers of this present life, because he knoweth that this is the will of God, and that this obedience pleaseth him. Thus far concerning the argument of this Epistle, whereof Paul entreateth, taking occasion of false teachers who had darkened this righteousness of faith among the Galatians, against whom he setteth himself in defending and commending his authority and office.

The preparation of this edition of Luther's Commentary on Galatians was first suggested to me by Mr. P. J. Zondervan, of the firm of publishers, in March, 1937. The consultation had the twofold merit of definiteness and brevity.

"Luther is still the greatest name in Protestantism. We want you to help us publish some leading work of Luther's for the general American market. Will you do it?"

"I will, on one condition."

"And what is that?"

"The condition is that I will be permitted to make Luther talk American, 'streamline' him, so to speak--because you will never get people, whether in or outside the Lutheran Church, actually to read Luther unless we make him talk as he would talk today to Americans."

I illustrated the point by reading to Mr. Zondervan a few sentences from an English translation lately reprinted by an American publisher, of one of Luther's outstanding reformatory essays.

The demonstration seemed to prove convincing for it was agreed that one may as well offer Luther in the original German or Latin as expect the American church-member to read any translations that would adhere to Luther's German or Latin constructions and employ the Mid-Victorian type of English characteristic of the translations now on the market.

"And what book would be your choice?"

"There is one book that Luther himself like better than any other. Let us begin with that: his Commentary on Galatians..."

The undertaking, which seemed so attractive when viewed as a literary task, proved a most difficult one, and at times became oppressive. The Letter to the Galatians consists of six short chapters. Luther's commentary fills seven hundred and thirty-three octavo pages in the Weidman Edition of his works. It was written in Latin. We were resolved not to present this entire mass of exegesis. It would have run to more than fifteen hundred pages, ordinary octavo (like this), since it is impossible to use the compressed structure of sentences which is characteristic of Latin, and particularly of Luther's Latin. The work had to be condensed. German and English translations are available, but the most acceptable English version, besides laboring under the handicaps of an archaic style, had to be condensed into half its volume in order to accomplish the "streamlining" of the book. Whatever merit the translation now presented to the reader may possess should be written to the credit of Rev. Gerhardt Mahler of Geneva, N.Y., who came to my assistance in a very busy season by making a rough draft of the translation and later preparing a revision of it, which forms the basis of the final draft submitted to the printer. A word should now be said about the origin of Luther's Commentary on Galatians.

The Reformer had lectured on this Epistle of St. Paul's in 1519 and again in 1523. It was his favorite among all the Biblical books. In his table talks the saying is recorded: "The Epistle to the Galatians is my epistle. To it I am as it were in wedlock. It is my Katherine." Much later when a friend of his was preparing an edition of all his Latin works, he remarked to his home circle: "If I had my way about it they would republish only those of my books which have doctrine. My Galatians, for instance." The lectures which are preserved in the works herewith submitted to the American public were delivered in 1531. They were taken down by George Roerer, who held something of a deanship at Wittenberg University and who was one of Luther's aids in the translation of the Bible. Roerer took down Luther's lectures and this manuscript has been preserved to the present day, in a copy which contains also additions by Veit Dietrich and by Cruciger, friends of Roerer's, who with him attended Luther's lectures. In other words, these three men took down the lectures which Luther addressed to his students in the course of Galatians, and Roerer prepared the manuscript for the printer. A German translation by Justus Menius appeared in the Wittenberg Edition of Luther's writings, published in 1539.

The importance of this Commentary on Galatians for the history of Protestantism is very great. It presents like no other of Luther's writings the central thought of Christianity, the justification of the sinner for the sake of Christ's merits alone. We have permitted in the final revision of the manuscript many a passage to stand which seemed weak and ineffectual when compared with the trumpet tones of the Latin original. But the essence of Luther's lectures is there. May the reader accept with indulgence where in this translation we have gone too far in modernizing Luther's expression—making him "talk American."

At the end of his lectures in 1531, Luther uttered a brief prayer and then dictated two Scriptural texts, which we shall inscribe at the end of these introductory remarks:

"The Lord who has given us power to teach and to hear, let Him also give us the power to serve and to do."

LUKE 2

Glory to God in the highest,
And on earth peace,
Good will to men.

ISAIAH 40

The Word of our God
shall stand forever.

THEODORE GRAEBNER
St. Louis, Missouri

From Luther's Introduction, 1538

In my heart reigns this one article, faith in my dear Lord Christ, the beginning, middle and end of whatever spiritual and divine thoughts I may have, whether by day or by night.

¹Edited by BLB [We have normalized the name Jesu to Jesus throughout this work.]