and received many excellent gifts; and, as it is usually the case in matters of this kind, they were zealous and active in all these things in the beginning; but afterwards factions and sects arising among them, as Paul asserts, they began to scorn the true apostles. Paul, for this reason, reproves them, and admonishes them to union again, and to Christian love. And Paul does not, in this place, speak concerning the remission of sins, or the manner in which we become just and pious in the sight of God, or how a sinner is converted to Christ: but he speaks concerning the fruits of faith; nor does he speak concerning love towards God, but concerning love towards neighbors.

It is undoubtedly absurd to suppose, that love towards our neighbors, through which we act with them here upon earth, should justify us before God, when at the same time it is essential to that righteousness which avails in the sight of God, that we should obtain something, through which the wrath of God can be averted and the conscience restored to peace with him in heaven. None of these things can be effected through love, but through faith alone, through which we comprehend Christ and the promises of God.

This is true, however, that he who loses love, loses also faith and the Spirit. And thus says Paul: if I have not charity, I am nothing, but he does not add the affirmative, that love justifies before God.

But they allege here, that love is preferred to faith and hope; for Paul says, 1 Cor. 13, 13: "The greatest of these is charity." Hence they contend that the virtue, which Paul calls the greatest, justifies and sanctifies us in the sight of God. Although Paul speaks here especially concerning the love of neighbors, and he makes, the assertion, that love is the greatest, because it extends far and produces many good effects upon earth. Faith and hope are employed in things pertaining to God alone, but love is occupied with the people on earth, and effects much good, by consoling, instructing, and by giving assistance and counsel, both privately and publicly, Yet we grant that it is the greatest virtue to love God and our neighbor, because it is the greatest commandment: "Thou shalt love the Lord thy God with all thy heart, &c., Matt. 22, 37, 38. It does not follow from this, however, that love justifies us.

Yea, they affirm, the greatest virtue must undoubtedly justify. Reply. It might be true, if we could have a gracious God on account of our virtue. It was shown above, that we are justified and become acceptable on account of Christ, and not our virtue, because our virtues are impure. Yes, as this commandment is the greatest, "thou shalt love God," so this virtue, to love God, cannot justify in the

least. For as the law and the virtue are greater, so are we the less able to do them; consequently we are not justified on account of love, but faith justifies, not on account of our performance, but only because it seeks and receives mercy, and does not rely on any work of man; that is, we teach that the law does not justify, but the Gospel. Faith is, to believe that we have a merciful God for Christ's sake, and not for the sake of our deeds.

Our adversaries, however, teach that love reconciles us to God, because they do not understand the Gospel, and take into consideration nothing but the law, and by it wish to secure a gracious God for the sake of their own righteousness, and not by mercy for Christ's sake. Consequently, they must be teachers of the law, not of the Gospel.

They also allege against us the declaration in Col. 3, 14: "Put on charity, which is the bond of perfectness." Hence they conclude, that love justifies in the sight of God, because it makes us perfect. Here we could reply to them in various ways with regard to perfection, yet we shall treat this passage of Paul in a simple manner.

It is evident, that Paul speaks concerning the love of neighbors; and hence no one has a right to come to the conclusion, that it was the intention of Paul that we should be justified before God, rather by the works of the second table than by those of the first. If, moreover, love is a perfection, or a perfect fulfilment of the law, there is no need of Christ the Mediator; but Paul teaches in every place, that we become acceptable to God for the sake of Christ, not for the sake of our love, of our works, or of the law. Because not even a saint (as said above) fulfils the law perfectly. Inasmuch, then, as Paul writes and teaches in every other place, that there is no perfection in our works during this life, it must not be imagined that he spoke to the Colossians concerning personal perfection, but concerning the unity of the church; and the word which they explain perfection, signifies nothing else but to be united, or in union. And his assertion, that love is the bond of perfectness, signifies that it binds, unites, and keeps together the many members of the church among themselves. For precisely as union is nourished in a town or in a family, by an effort to keep peace one with another, and as peace or tranquility cannot continue, where one manifests an unwillingness to forgive another in many things, and where one will not bear with another; so Paul wished to admonish them to Christian love, in order that they might be induced to bear and suffer the faults and imperfections of one another, so that unity might be cherished in the church, and that the mass of Christians might not be severed, sep

arated, or divided into all manner of factions and sects; from which great mischief, hatred, and envy, all manner of bitter feelings and evil infections, might originate, and finally public heresy. For union cannot continue, if the bishops impose upon the people burdens too severe, without any cause. And if the people manifest a disposition to censure and expose with too little precaution every thing relative to the walk and conduct of the bishops or preachers, or if they become dissatisfied too quick with their preacher, perhaps on account of some small imperfection, factions will likewise be readily created, and it must result in many great injuries. For in that state of bitterness, men will immediately seek other teachers and preachers.

Again, perfection and unity would be maintained, that is, the church would remain undivided and whole, if the strong would have patience and bear with the weak, if the people would have patience with their preachers, if the bishops and preachers, moreover, were acquainted with the most effectual manner to direct all the infirmities and imperfections of the people for the best, according to opportunity. Relative to this manner and way of maintaining union, there is much written every where in the books of the philosophers and moralists. For we must forgive one another a great deal, and direct it to the best advantage for the sake of union. And concerning this, Paul speaks in more than one place. Wherefore our adversaries are not right in concluding that love must justify us before God. Because Paul does not here speak of the perfection or holiness of the person, as they imagine, but asserts that love creates peace and harmony in the church. And thus Ambrose also explains this passage: Precisely as an edifice is entire, when all its parts are connected," &c. But our adversaries should be filled with shame for writing and preaching so excellently concerning love, and crying out in all their books love, love, and manifesting none at all. For, what now are they doing? They are dispersing the churches,-they will write laws in blood and present them to his most gracious Majesty to be promulgated-they murder priests and other virtuous men, if any one only intimates that he cannot approve their manifest abuses. They earnestly desire, that all those were dead, who utter a single word against their ungodly doctrines. All this accords very imperfectly with that ostentatious display of love, of charity, &c. For if one spark of love existed in our adversaries, peace and union might easily be effected in the church, and if they would not defend their human traditions, which are, however, not useful to Christian doctrine or piety, through mere revengeful bitterness and pharisaical envy, against

the known truth, especially as they do not correctly observe their traditions themselves.

They also allege the passage of the apostle Peter, where it is said: "Charity shall cover the multitude of sins," 1 Peter 4, 8. Now it is certain, that Peter also speaks here concerning the love of neighbors; for he speaks in this place concerning the commandment of love, in which it is commanded, that we should love one another. Nor has it ever entered the thoughts of any apostle, that love should overcome death or sin; that love should be a reconciliation, without Christ the Mediator; that love should be our righteousness, without Christ the Reconciler. Because love, if we even possess it already, is nothing more than a righteousness of the law;-love is indeed not Christ, through whom alone we are justified, when we believe that for the Mediator's sake the Father is merciful to us, and that his merits are accounted to us. For this reason Peter a little before admonishes, that we should adhere to Christ, that we might be built on him as the corner-stone. For he says: For he says: "He that believeth on him, shall not be confounded," 1 Pet. 2, 6. We shall be confounded, indeed, before the judgment seat of God and his appearance, with our works and conduct; but faith, through which Christ becomes ours, releases us from these terrors of death. Because we are assured by the promises, that our sins are remitted through Christ. And the declaration, 1 Peter 4, 8: "Charity shall cover the multitude of sins," &c., is quoted from the Proverbs of Solomon, where it is said: "Hatred stirreth up strifes: but love covereth all sins," Prov. 10, 12. Here the text indicates clearly in itself, that he speaks concerning love towards neighbors, and not concerning love towards God.

And he intends the same thing that Paul does in the above passage to the Colossians, namely, that we should diligently endeavor to live friendly and brotherly, in order that we may keep peace with one another, so that disaffection and schisms may be avoided; as if he would say, schisms grow out of hatred, as we see great fire often created out of a small spark.

The matters which first created variance between Julius Cæsar and Pompey, were but small; and had one yielded to the other, the great war would not have followed, in which there was so much blood-shed, so many calamities and injuries. But both of them manifesting a headstrong disposition, unspeakable inju ries and a dissolution of the whole Roman empire, resulted from it. And many heresies have originated from preachers becoming embittered against one another.

These words of Peter, "love covers the multitude of sins," must be understood in the following manner, namely, that love covers the sins of neighbors, and even if differences arise among Christians, the person who is actuated by the principle of love, will bear all of them, and feel a willingness to pass them by, and to yield to his neighbor, nor will he search into matters so minutely. It was by no means the intention of Peter, that love should merit the remission of sins before God-that love should reconcile us to God without the Mediator Christ-that we should become acceptable to God through love, without the Mediator Christ. But this is the meaning of Peter, that the person, in whom Christian love exists, is not overbearing nor severe and unfriendly, but is easily persuaded to construe the imperfections and faults of his neighbor for the best, and will forgive him in a brotherly manner, he becomes reconciled and takes into consideration his own nature, and yields for the sake of peace, as this passage also teaches: Amici vitia noris, non oderis, that is, you should learn the failings of a friend, but you should not hate him.

And the Apostles did not admonish them to this love without cause,-love which the philosophers call xxiv. For if people are to be and exist together in eternity, they must not, whether it be in the church, or in temporal government, weigh all the imperfections of one another too closely, but they must let many of them pass by with the current, as it were, and always endeavor to keep peace, and to have patience with one another in a brotherly manner, as far as possible.

They also allege this passage from the apostle James, James 2, 24, and say: "Ye see then how that by works a man is justified, and not by faith only." And they imagine that this passage is very forcibly against our doctrine. But if our adversaries would only leave their own wild conceits out of the question, and not make additions at their pleasure, there would be no difficulty in replying. For the words of the apostle James are explicit, but our adversaries gratuitously infer that we merit the remission of sins by our works. Again, they imagine that good works are a reconciliation, through which God is merciful to us; again, that we can overcome the great power of the devil, of death, and of sin by good works; again that our good works as such, are so acceptable to God and so highly esteemed by him, that we have no need of Christ the Mediator. None of these views ever entered into the mind of the apostle James, though our adversaries undertake to maintain them by this declaration of the apostle.