Martin Luther on Psalms 130:4

Verse. 4. But mercy is with thee, that thou mayst be feared.

This mercie thou shalt not find in Moises, in the lawe or in the works of the law, not in Monkery, not in a strait and painful life, not in almes deedes, &c. Briefly, this mercie thou shalt finde no where, Propitiation or mercie what it is. because it is no where, but with the Lord. Mercie therefore is not our merite or our righteousnes, but it is the free pardon of our sinnes by Christ alone. Which mercy, although thou shouldest afflict and punish thy selfe in a Monastery a thousand yeares, or doe neuer so many, so perfect or so holy workes, thou shalt neuer find, as the conscience which euen in a most streit and holy life feelleth desperation, doth sufficiently witnesse. But herein alone the conscience findeth rest and comfort, when altogither naked & without any addition of her owne worthynes, it committeth it self to the naked and bare mercie of God, and saith: O Lord, I haue thy promise that righteousnes commeth of mercie alone, whiche righteousnes is nothing else but thy free pardon, that is to saye, that thou wilt not marke our iniquities.

I commend therefore vnto you this definition of righteousnes which Dauid here setteth forth, To marke iniq[illegible: 1 letter]ities what it is. True righteousnes what it is, that to marke sinne, is to condēne. Againe, not to marke sinne, is to iustifie or pronounce a man righteous. And this is true righteousnes in deede, when sinnes are not marked, but pardoned & not imputed. Likewise in an other place also he defineth a blessed man: and Paule allegeth the same defininition very aptly: Blessed is the man (saith he) to whom God imputeth not his sinne. He saith not: blessed is the man which hath no sinne, but vnto whom the Lorde doth not impute that sinne which he hath, as here also he saith: When sinnes are not marked. These testimonies must be diligently collected and noted, that we may see how that this doctrine is founded vppon the holy Scriptures, and that all the confidence and trust that man can haue in the righteousnes of works or of the law, is vtterly cut of in the iudgement of God.

For this doctrine maketh all men alike, and before God leaueth no difference. The doctrin of iustification maketh all men alike For if by imputation onely we be righteous, it followeth that not onely we be all sinners, but that also there is no differenee betwene the learned & vnlearned, the wise and the simple, the married and vnmarried, the Prince and the plowman, &c. For this difference of degrees in the iudgement of God auayleth nothing: but this onely auaileth before God, that our sinnes bee forgiuen. Wherfore if this doctriue had bene heretofore diligently taught, all Monkry & such other mōstrous kinds of life had not bene brought into the Church, which the foolish people hath beleued to be more holy then others. For what soeuer kinde of life a man be in, this is the condition of vs all, that we haue neede of forgiuenes of sinnes, as Paule teacheth in the Actes, where he sheweth that God suffered the manners of our fathers, Act. 13. like as a good husband suffereth and beareth with the manners of his wife, the maister of his scholers, the Prince of his subiects. Now, if this eiuill life haue neede of such discretion and moderation, that men should not be alwayes extreme and rigorous in dealing one towards an other, how much more neede haue we, that God should beare with vs in this our great weakenes and corruption? If God should deale sharply with vs, then should our transgressions dayly and continually moue him to marke straitly, and sharply to punish vs. But he will not marke our iniquityes. This he requireth, that we beleue in Christ. Then will he beare with vs, then will he winke at our weakenes, and pardon our transgressions, yea in respect of our faith in Christ, he will accept vs as righteous.

Thus Dauid turned him selfe from desperation, to an assured hope and trust in Gods mercie. For when we looke to our sinnes, it can not be but we must needes be vexed and fall to desperation▪ But we must not fasten our eyes vppon our sinnes onely, VVhē we be holde our sinnes, we must looke vnto the Mercieseat. but must looke vnto the mercieseate: So that, albeit we can not deny but that we are sinners, yet the remission of sinnes we may not denye. And why is the remission of sinnes promised, if sinners may not enioy the same? Moreouer, in that Dauid speaketh of mercie, he con[illegible: 1 letter]esseth that he is a sinner, and that mercie doeth properly pertaine vnto him. But thou wilte say: Sinnes make a man vnworthy to receaue mercie at Gods handes: therefore let Dauid, Paule and Peter hope for mercie, as they which are holy and worthy to receaue mercie, &c. Such cogitations flye th[illegible: 2 letters] euen as a present poyson and destruction of thy soule, and thinke rather on this wise: Because I am a sinner, therefore remission of sinnes pertaineth vnto me. Wherefore I will not despaire, I will not suffer my selfe to be swallowed vppe with heauynes: but I will turne vnto the Lord, who hath promised mercie, who also hath commaunded that I should trust and beleue in him.

Thus Dauid setteth forth in this verse the summe and effect of all true Christian doctrine, & that sunne which giueth light vnto the Church. For whiles this doctrine standeth, the Church shall stand and flourish. But when this doctrine fayleth, the Church must needes faile and fall to ruine. This doctrin of Christian righteousnes the deuill moste deadly [illegible: 1 letter]ateth and persecuteth. This doctrine I doe so often and so diligently repeate, for that Satan desireth and seeketh nothing so much as to plucke the knowledge thereof out of all mens hartes. And this is the speciall cause of all the troubles which he stirreth vp either publikely or priuately. We see what mischiefe he hath brought into the Church by Schismes and factions, not onely in that men contending and striuing for newe matters haue almost forgotten this article: but many also offended through dissentions and discord, beginne now to loth and contemne the same. It is therefore the part of a faithful Pastor not to suffer him selfe by such offences to be remoued from this article: but with an inuincible constancie and continual trauell to set forth and aduance the same. Moreouer, how often commeth it to passe, that in those also which are cast downe with the beholding and consideration of the law and their owne sinnes, this article of the forgiuenes of sinnes, is either lost or else in great daunger. Dauid therefore in this Psalme setteth forth (as hereafter we shall heare) not onely his owne experience, but also exhortations and promises, whereby it may appeare that he carefully traueled for the preseruation of this doctrine. And in deede the greatnes of the daunger ought to stirre vp a carefull diligence in this behalfe, and daily to encrease the same in vs. For where this doctrine is lost, the mind is ouerwhelmed with all kindes of tentations.

So when in ye Papacie this article was lost, what was so monstrous, that was not gladly hearde and receiued of all men? The impudencie of the Monkes & all the religious rable was so great, that (I am ashamed to speak it) there was not, in a maner so much as the cracke of their foule panch, but they would haue men to reuerence it. But contrariwise, where this knowledge is reteyned and this doctrine preached, all heresies may easily be ouerthrown. And hereof the Papacie is a notable example, The only doctrine of iustification ouerthroweth the Papacie. The workes of the lawe are euill whē any part of saluation or iustification is ascribed vnto them. which by the preaching and publishing of this one poynt of doctrine is now vanquished and banished out of mens hartes. For although you reproue the life of the Papistes and speake against their whoredom, conetousnes, tyranny and such like enormities neuer so much, and by the euill workes of the law detect their impietie, yet shall you nothing preuaile: For all this the Pope doth not sticke to confesse, as in deede he can neuer deny his manifest abominations. But, sayth he, although our life be defiled with sinne, yet our doctrine and our kingdom notwithstanding is holy.

In like maner the deuill, in the lawe and workes can not be conuicted. For he can therein so handle him selfe, that he will easily breake out, as it were through a spyders webbe, and lose nothing of all his power. But then is he ouercome in deede, when the doctrine of fayth is diligently and truely taught, aud that the Papistes haue not onely lost, but also haue defaced with their filthy doctrine and opinions, both Christ and the true maner of iustification. Howe the Pope & Satan are put to flight. If we sticke to this ankerhold, both the Pope and Satan shall be put to flight. For if their doctrine be once conuicted as false and erroneous, they haue nothing to defende them selues withall. Wherfore, endeuour your selues with all diligēce, that this doctrine may be of you both well knowne & surely stablished in your harts. And let none be so arrogant as to think, that he hath atteyned the full & perfect knowledge of this heauenly wisedom. For so long as Satan, the world and our owne reason can do any thing, we shall neuer be perfect in this knowledge: And because we are as it were souldiers placed in the forefront of the battaile, therefore we are in daunger of many perills: which to withstand, it is not in the power or wisedom of man.

God dealeth not with vs according to the law: Therfore we may not deale with God according to the law. The summe and effect therefore of all these wordes: Because there is mercie with thee, is this, that God will not deale with vs according to the lawe, because we likewise should not deale with him according to the law, but say with the Publicane: Lorde be mercifull vnto me a sinner. They that goe beyond these boundes of grace, and leauing this rich and ample grace, wil dispute of the law and works, calling to account what they haue done and what they haue left vndone, the further they go, the deeper they plunge them selues in hell. I say not this without good cause. I see what hapned to good Bernard, whom if you examine wel, you shall find him contrary to him selfe. For when he treateth of faith with an inward feeling, he teacheth Christ purely, he stirreth vppe mens hartes to the loue of Christ effectually, and setteth forth his benefites sincerely, then smelleth he of [illegible: 1 letter]othing else but roses and hony. But contrariwise, when he disputeth out of the law or of the lawe, then reasoneth he no otherwise, then if he were some Turke or Iewe, which either knoweth not Christ, or plainly denieth him. So is it likewise with all others that take vpon them the office of teaching and preaching: For when they speake with an inward feeling and practise, and are not caried away with disputations & contentions, they teach Christ purely. But when they e[illegible: 1 letter]ter into the discourse of the law, they so dispute as if there were no Christ which had instituted the law, yea, which with his owne blood had purchased the remission of sinnes. This doe we also find to be most true when we fal in matters of the law & mens traditions. Wherfore we must stand fast in this Paradise or heauen of grace and seeke no further, that we may remaine in this simple confession of Dauid: VVith thee there is mercie.

But why doth he adde moreouer: Hypocrites do not feare but presume: but we are iustified freely, that we should not presume, but feare. That thou mayest be feared? Forsoth to set forth vnto vs what they are against whome he fighteth, and to giue a further light to the former sentence by setting forth the contrary: As if he should say: I haue learned by experience O Lord, why there is mercie with thee, & why of right thou mayst chalenge this title vnto thy selfe, that thou art merciful and forgiuest sinnes. For in that thou shuttest all vnder mercy, and leauest nothing to the merites and workes of men, therefore thou art feared. But if all things were not shut vp vnder thy mercy, or that we coulde take away sinnes by our owne power, no man woulde feare thee, but the whole world would proudly cōtemne thee. For daily experience doth witnesse, that wheresoeuer this knowledge of the free mercie of God is not, there men walke in the presumption of their owne merites.

Behold the religious man, but especially the Minorite (which kind of men I haue alwayes abhorred aboue others for their intolerable pride): He because he hath a rule and a lawe wherunto he must frame his life, liueth without all true feare of God, & walketh in great securitie. Uery fewe there be which come to the true knowledge of sinne, or haue any feeling of desperation. For they that feele desperation, are glad to heare, that there is mercie with the Lord. But these men doe persecute this doctrine of mercy, free grace, and forgiuenes of sinnes, with fire and sword. For the nature of the law is this, that it maketh men proud, presumptuous and contemners of grace, as Paule notably setteth foorth in the Iewes, Rom. 2. Thou art called a Iewe and restest in the lawe, and gloriest in God, &c. They that are such are not moued with the authoritie of the Apostles, nor with the miracles of Christ raising vp the dead to life, but are as vnsensible as stones. For in this securitie they are not onely ignorant what this propitiation and this mercie is, but also they persecute the same. Such therefore do commit a double sinne, more greeuous then the Publicanes: and our Sauiour Christ sayth well of them: Harlots and Publicanes shall enter before you into the kingdom of heauen. For they are easily perswaded, that they are sinners, and that they haue need of the free mercie of God & forgiuenes of sinnes. But contrariwise, Annas, Caiphas & ye other Pharises, whē they heare these things, doe laugh and girne thereat, & can not abide to be taught of any.

Now for as much as perteineth vnto them both, the Lord hath decreed, that righteousnes should not be estemed according to our workes, but simply according to mercie & the remission of sinnes. For if righteousnes should come of workes or of the law, Righteousnes cōmeth of grace only then eyther desperation must needes follow, if the law be not perfectly obserued, or else presumption if it be obserued. In desperation there is greater feare then should be: in presumption there is no feare at all. Therefore the meane betwene them both is this, that God shutteth vp al vnder mercy. God taketh not away the lawe, and yet the law auaileth nothing to righteousnes. Notwithstanding he taketh not away the law: For without the law this life can not continue. In what a miserable state should the common wealth be, if murthers, adulteries and robberies should be committed & permitted without punishment or execution of law? Moreouer, the workes and exercises of the godly must be guided & ordered by the word of God. For this purpose God will haue the law to continue, and accounteth it for an holy obedience in those that doe beleue. But as touching sinne, he commaundeth that we should cast away all trust and confidence in the law, and put our trust onely in the mercie of God set foorth vnto vs in Christ Iesus crucified for our sinnes. By this meanes presumption is taken away and feare remaineth: not such a feare as is in the desperate, but such as we see in good and well nurtered children towardes their parents. No Monke therefore shall be saued because of his order or strait life. I likewise shal not be saued because I preach Christ with carefull diligence & faithfull endeuour. The Prince is not saued because he faithfully gouerneth and defendeth his subiectes. But as touching the Monke, you may easily proue this to be true. For that kind of life is altogither contrary to the word of God. But to teach and instruct the Churches, to gouerne the common wealth, are in deede most holy and excellent works, and yet are they the works of the law, which of them selues bring either desperation or presumption. Wherefore, though these works be neuer so perfect and holy, yet is there no saluation but in this alone, that there is mercie with the Lord, that he may be feared. To trust in workes, is to lose God, & to shut out feare.

Wherefore God hath iustly shut vp al vnder sinne, that he may haue mercie vpon all. For if you leaue any thing to the nature of man wherby he may deserue the fauour of God, no man will feare or worship God: but all men will come vnto God as the Monkes doe with their abstinence, prayer, obedience and such like. But by this meanes God is lost, and the idoll of mans hart is worshipped in steede of God. The Monke thinketh that his hempten girdle pleaseth God. For whiles the Monke thinketh to please God with his hempten girdle (wherwith he ought rather to be hanged vp vpon a tree, then girded): whiles he thinketh, by the obseruation of other traditions to please God, doth he not depart from the true God, & set his owne imaginations in the stede of God, whiles he is perswaded that God thinketh ye same that he imagineth? Of the righteousnes of the lawe therefore followeth plaine idolatrie, which imagineth a strange God, and loseth the true God. For the true God is propitiation and mercie through Christ. But such as glory in their works, would make their works propitiatory and auaileable to deserue grace. God is not feared where true righteousnes is not beleued. Wherfore God reiecteth all workes, and setteth forth his naked and bare mercy, that he may be feared, and not contemned of the presumptuous, hereby taking away all cause of presumption.

Let vs learne then out of this verse or this general proposition, that when the doctrine of the remission of sinnes, of grace or propitiation is lost, it followeth that in steede thereof Idolatrie must needes reigne. For take away grace & the feare of God also, as ye Prophet saith, must needes followe. And what is it else to feare God, but to reuerence & to worship God? also to acknowledge yt he is ful of mercy & goodnes, & therefore to obey him? This God did I lose when I was a Monke and walked in the confidence of mine owne righteousnes. For by experience I am able to proue, that of the most perfect righteousnes of the law, there can nothing else followe, but either desperation, which is more seldom, or presumption, which is more common. For the nature of man and the deuill can not beware, but they must needes presume.

Thou wilt say then: Shall we not keep the law? VVhat the vse of the law is if it doe not iustifie. shall we not doe good workes? yes verily we are bound to doe them. For God therfore hath a church in the world, therfore hath he ordained common wealths, societies & families, that in no place there should be wanting occasion of wel doing. But who is he, that when he hath done these things to ye vttermost of his power, seeth not how much impuritie & vncleānes remaineth, especially if he should bring his workes forth into ye sight & presence of God. Wherfore our redēption consisteth wholy and alonely in the mercie of God, which we apprehend by faith in Christ. And we which through workes are vnprofitable seruauntes, through grace which is giuen by Iesus Christ, are made children, Ioh. 1. So the true feare, true worship, true reuerence, yea and the true knowledge of God resteth onely in mercie, in that we assuredly trust that God through Christe is mercifull vnto vs. To this seruice of God, desperation and presumption are more contrary, then fire and water. But because the law bringeth either desperation or presumption, therefore it followeth that by the law there is neither righteousnes nor true worship of God. Notwithstanding the law conteined in the x. commaundements must be kept. For he that ruleth, must rule with diligence, and he that is a subiect must obey. There is emongst men a difference of degrees and persons. Notwithstanding all do owe a reuerence and obedience vnto God, and with faithfull diligence must doe what in them lyeth. Grace maketh vs children: but workes make vs seruants. But because these are workes of the law, we are by them no better then seruaunts, and for them we receiue a reward of promise & couenant. But by grace we are made children & heires of the kingdom. The works then that follow, do not make vs heires and children, but are doone of heires and children, as a witnes of thanks giuing and obedience.

The consequences or sequeles which follow vpon the doctrine set forth in this Psalme. Wherfore I cōmend vnto you these consequences, that where no mercie is, there is no God: Also, where no God is, there is no mercie. Likewise, where is no mercie, there is no feare or worship of God: Yea there remaineth nothing but idolatrie and the righteousnes of workes. These things, whiles the law and nature doe rule and reigne, can not otherwise be. Wherefore all Poperie, all Mahomatisme, Iudaisme and Monkery, with such like, what so euer, which doth not know and vnderstand and this propitiation & this mercy, is nothing before God but plaine Idolatrie, albeit in shew it seemeth neuer so glorious. For without the mercyseate there can be no feare of God, but mere presumption.

Christian doctrine therefore doth not deny good works, as our aduersaryes falsly and maliciously report of vs: but it teacheth that God wil not straitly marke our iniquities, but this he requireth, that we beleeue, and trust in his mercye, because there is mercie with him that he may be feared and continue our God. Who so euer then doe beleeue that God is mercifull and forgiueth sinnes for Christes sake, doe yeelde a reasonable seruice vnto God, they strive not with God about the law, workes and righteousnes, but casting away all trust and confidence in them selues, do feare him because of his mercie, and so are made children, which doe receiue the holy Ghost and beginne to doe the lawe. Of this doctrine the practises and exhortations doe now follow.