Locus 4 — Human Powers or Free Choice
show. Thus 1 Tim. 1:9 says, "The Law was given or laid down for the unrighteous," that is, to compel the unregenerate and to punish the stubborn. Likewise,
"The Law is a schoolmaster," Gal. 3:24, that is, the one which coerces and teaches, and the words are added
"to lead us to Christ." Public discipline is held in honor by a verse of this kind. For, although discipline does not merit the forgiveness of sins and is not the righ teousness by which we are declared righteous before God, yet it is a necessary thing, so that we can in the meantime be taught regarding Christ. Nor is the Holy
Spirit efficacious in the stubborn, who persevere in their lusts contrary to their conscience. However, we shall discuss later why this discipline is necessary. At this point we only want to demonstrate from the passages which speak of the righteousness of the flesh, that there is some choice, that is, some freedom in the unregen erate toward fulfilling the external works of the law. within us, or of overcoming death. This great and ex traordinary wickedness of the human race is observed when the freedom of the will is diminished. For the will cannot cast out the depravity which is born in us, nor can it satisfy the law of God, because the law of God not only warns about the final punishment and the im perfections of our works, but it also demands the total obedience of the heart, as when the Law says, "You shall love the Lord your God with all your heart, with all your soul, and with all your strength ...Deut. 6:5.
The Law judges and condemns sin in the nature of man, but it does not take it away. And just as we cannot overcome death, so we cannot cast out the de pravity born in us by which we are in conflict with the law of God. These evils must be acknowledged, so that we can see that the benefits of Christ, who takes away sin and death and restores human nature, come from the opposite direction. He speaks thus of those great evils which the human will cannot take away. Thus this will is captive and not free to remove death and the depravity of human nature.
Yet we must be aware that this freedom is greatly hindered by two causes: the weakness with which we are born and the devil. And because the wicked lusts in men are sharp stimuli and great inducements to our minds, men often obey these lusts contrary to the judg ment of their minds, even when they could hold them selves back if they exerted some self-control, as Medea says: "I see better things and I approve them, but I follow the baser things." And Paul says in Eph. 2:2 ff. that the devil works in the ungodly. Here also, he impedes the guidance of discipline in many ways through our whole life, and he drives many to rush blind and raging into the most tragic evils. This is what is written about Saul and Judas in the clearest language,
"Satan entered into him," cf. 1 Sam. 16:14; John 13:27.
And there is great madness in the worship of idols and the savagery of tyrants and civil wars, as when Xanthius and many others set fire to their own cities and threw themselves and their wives and small children into the fire—manifest works of the devil. There is a great weak ness in the human race, as the history of all times and our daily experience show us, in which so great an amount of wretched miseries is perceived that all the wise men of the gentiles are utterly amazed as to where this enormity of confusion, sadness, and catastrophes comes from in this present nature. But yet among these detriments there remains some happiness, some free dom in ruling our external activities for some degree of improvement.
Third, the question is raised regarding spiritual actions. For from the beginning of the world there have always been and still are living members of the church who are governed not only by human powers or human concern, but in whom the Holy Spirit has kindled spir itual emotions, the knowledge of God, the fear of God, faith, love, and other virtues, which exist in some to a great degree and in others to a lesser degree. The philosophers ridicule these ideas, and so do the Pe lagians, yet it is absolutely true that the Holy Spirit is poured into the hearts of believers. As it says in Zech.
12:10, "I will pour out upon the house of David ... the Spirit of grace and of supplication." We should know that the fullest comfort is offered to us; in our great weakness we should always remember this.
The blessing of God is immeasurable and inde scribable because it promises to us the help of the Holy
Spirit. As Christ says, Luke 11:13, "How much more shall your heavenly Father give His Holy Spirit to those who ask Him?" If we were not helped by the Holy Spirit, even sadder moral lapses and worse confusions would befall us as has happened and still happens to the gentiles and the Anabaptists in their ravings. Further, we must hold to this statement as true: The human will without the Holy Spirit cannot produce the spiritual de sires which God demands, namely, a true fear of God, a true confidence in the mercy of God, true love for God, patience and courage in afflictions and at the ap proach of death, in the way that Stephen, Lawrence,
Agnes, and countless others faced death with great strength of character.
Second, in the church of God we speak not only of outward behavior but also of the complete imple mentation of the Law in the heart. The mind of the unregenerate is filled with doubts about God, their hearts are without true fear of God, without true trust, and they have enormous desires to act against the law of God. Finally, human nature is oppressed by sin and death, and the magnitude of this evil cannot be grasped by human judgment, but is only revealed in the Word of God. In this Word it is certain that men do not have the freedom of overcoming this depravity which is born
We must gather appropriate passages in order to refute the Pelagians and to encourage ourselves to seek the aid of the Holy Spirit, also in order that we may instruct those who are not ruled by the Holy Spirit that they are not living members of the church.
Rom. 8:14, "Those who are led by the Spirit of
God are the sons of God." Again, v. 9, "If a person does not have the Spirit of Christ, he does not belong to him." said that when we think about God it is necessary to be directed by the Word of God and not seek God without His Word. And when we are guided by His
Word, we meet the three causes of good works, namely, the Word of God, the Holy Spirit, and the hu man will which assents to and does not contend against the Word of God. For the will could disregard the Word of God, as Saul did of his own free will. But when the mind, hearing and sustaining itself, does not resist or indulge in hesitation, but with the aid of the Holy Spirit tries to assent, in this contest the will is not idle.
These two statements are sufficiently clear and testify plainly that the heirs of eternal life are given the Holy Spirit and also are guided by Him. And it is certain that the term "Spirit of God" in these passages does not refer to human reason but to the Holy Spirit, who proceeds from God the Father and our Lord Jesus
Christ and who has been sent into the hearts of the faithful and has kindled the knowledge of God through the Gospel and aroused actions which are in keeping with the law of God.
The ancients said that good works arose out of preceding grace and an assenting will. Thus Basil says,
"Only want to, and God has preceded you." God has previously turned us, calls, warns, and helps us; but we should see to it that we do not resist Him. For it is manifest that sin arises out of us and not by the will of God. Chrysostom says, "He who draws, draws the will ing." It is also said in the passage in John 6:45, "Ev eryone who has heard and learned from the Father comes to Me." He commands us to learn, that is, to hear the Word, not to resist it,, to assent to the Word of God, not to dissent. These points are clear if we in true sorrow and true prayer have learned what the na ture of the struggle of the will is and, if it could remain firm, there would be absolutely no struggle, no conflict no anguish in the saints. But since the struggle is great and difficult, the will is not idle but assents weakly. Un less it is encouraged to pray by these promises and examples and unless it is aided by the Holy Spirit, it would rush to destruction.
1 Cor. 2:14, "The natural man does not receive the things of the Spirit of God." The term "natural man"
(psychichos) refers to a man living a natural life, that is, by his natural reason and senses alone, vyithout the Holy Spirit. For in this passage Paul is distinguishing between natural man and the spiritual man. For al though a certain knowledge of the divine law has been written into man by nature, yet great doubts have de veloped concerning God's providence, and even more serious doubts concerning the Gospel, as to whether we are accepted or our prayers are heard. From this darkness each heart considers whether it is indeed true that God is angry with sin, or whether it truly has been determined that a person shall be received, heard, and helped in his afflictions. In considering such things our souls become secure and complacent, or they run a way from God and the person does not understand
Paul's statement, "The natural man does not receive the things which are of the Spirit of God" really to mean that God is angry against sin, and he does not feel this anger or truly fear God; just as David, when he com mitted his adultery did no yet sense the wrath of God, but later on he felt it when he was again moved by the Holy Spirit. Likewise, Saul fled from God, did not call upon Him, did not believe that he needed His aid, and did not trust in Him. Cf. John 3:5; 6:44; 15:5.
I have seen many non-Epicureans who, when they were in pain over their lapses into sin, argued:
"How can I hope to be received into grace, since I do not feel that new light or new virtues have been trans fused into me? Besides, if free choice has nothing to do until I feel that this new birth of which you are speak ing has taken place, I will continue in my rebellion and other wicked activities." This Manichaean idea is a hor rible lie, and our minds must be rescued from this error and taught that free choice does do something. Pha raoh and Saul were not forced but willingly and freely resisted God, as we must argue each time there is need for a clear testimony of His presence.
Is. 59:20-21, "A redeemer will come to Zion, to those who return from transgressions in Jacob. . . . This is My covenant with them, says the Lord: 'My Spirit who is upon you and My words which I have put into your mouth shall not depart from your mouth nor from the mouth of your offspring forever. ... ' " These wonder fully sweet words contain a description of the church and teach what the church is and where it is and what the real benefits of God are toward His church. That gathering which proclaims the Gospel that has been handed down by the prophets and apostles is the church, and here are the living members of the church, who possess the Holy Spirit and have these special benefits, namely, the Word of God, the remission of sins, the Holy Spirit, and life eternal.
Nor must we permit the Manichaean ravings which argue that there is a certain number of men, whom they call materially minded and earthly, who can not be converted. Nor does the conversion of David take place in the way that a stone might be turned into a fig. But the free choice did something in David. When he heard the rebuke and the promise, he willingly and freely made his confession. And his will did something, when he comforted himself with [Nathan's] statement,
"The Lord has taken away your sin," 2 Sam. 12:13.
And when he tried to comfort himself, he was helped by the Holy Spirit in accord with the statement of Paul,
"The Gospel is the power of God unto salvation," Rom.
1:16, to him who does not resist, that is, who does not Moreover, we must know that the Holy Spirit is efficacious through the voice of the Gospel as it is heard and meditated on as Gal. 3:2 ff. says. Thus we receive the promise of the Spirit through faith. And it is often
the many lapses and many offenses. Moved by these thoughts, his will assented and the Holy Spirit strength ened his will in its weakness, quenched the flames of lust in his heart, aroused his fear of God and faith which bowed to God, addressed the dangers, and sought the guidance of God and a happy outcome to the matter. despise the promise but assents to it and believes it.
Likewise 2 Cor. 3:8; Gal. 3:14.
If this infusion of qualities were to be expected without any action on our part, as the enthusiasts and the Manichaeans imagine, there would be no need for the ministry of the Gospel, there would be no struggle in our souls. But God has instituted the ministry in order that His voice might be received, in order that our mind might think about the promise and cling to it and that we might contend against our rebelliousness, and that the Holy Spirit at the same time might be efficacious in us.
In these matters the will was not idle but was fighting against these temptations and commanding the eyes and the feet that they avoid the occasion of failing.
These examples explain the causes of good actions.
Moreover, all of'these things have been said in order that the aid of the Holy Spirit may be increased and our diligence made greater, as Christ says, "The heavenly Father gives the Holy Spirit to those who ask
Him," Luke 11:13. He does not say tfcjis to those who spurn Him, to the indifferent, to those who fight against Him, to those who shamefully rush from one sin to an other. And in another place He says, "To him who has, it shall be given, and from him who has not, shall be taken even that which he has," Matt. 25:29. And Paul commands us to beware that we "do not receive the grace of God in vain," 2 Cor. 6:1.
Therefore to those who excuse their ceasing from trying [to fight against rebelliousness] on the grounds that they think that free choice can do nothing, let me make this reply: To be sure, the command of God is eternal and immovable that you should obey the voice of the Gospel, that you should listen to the Son of God, that you should confess Him as your mediator. How shameful these sins are, not to be willing to consider that the Son of God has been given as the Mediator for the human race! I cannot do it, you say. But indeed you can and when you strengthen yourself by the voice of the Gospel, pray that you will be helped by God, and know that the comfort of the Holy Spirit is efficacious.
Know that God wills that in this very manner we are to be converted, when we pray and contend against our rebelliousness and other sinful activities. Therefore, some of the ancients put it this way: The free choice
You should often repeat to your soul the state ment of Christ, "The heavenly Father gives His Holy
Spirit to those who ask Him," Luke 11:13. We should carefully consider what a great gift He promises and how often He earnestly commands us to ask, cf. Matt.
7:7. It will benefit us to do this. For faith is encouraged to ask, and we need to ask because of our negligence and rebellion. Furthermore, our rebellion is nourished by our neglect of thinking on this precept and this prom ise of Christ. in man is the ability to apply oneself toward grace, that is, our free choice hears the promise, tries to assent to it and rejects the sins which are contrary to conscience.
Such things do not take place in the devils. Therefore we must consider the difference between the devils and the human race. Further, these points become clearer when the promise is considered. Since the promise is universal and since in God there are not conflicting wills, it is necessary that there is some cause within us for the difference as to why Saul is rejected and David received, that is, there must be a different action on the part of the two men. When these points are rightly un derstood, they are true and useful in the exercise of faith and in true consolation. Since our souls rest in the Son of God who is shown to us in the promise, this will cast light upon the connection of the causes which are the Word of God, the Holy Spirit and the will of man.
Fourth, we must also consider the complaint re garding the objects and results outside of us. For it is one thing to speak of these matters and it is something else to speak concerning the choice of the will in regard to something which it desires. For many things befall a man in the inextricable course of human events which do not arise only from ourselves, as when David is driven into exile because of the crime of his son. Like wise there are many human errors in thinking, as when
Josiah thought that he was doing the right thing in wag ing war upon the Egyptians.
Many warnings concerning these dangers are given in the prophets, as in Jer. 10:23, "I know, O Lord, that a man's way is not in himself, nor is it in a man to direct his own steps." He understands the word "way" to be a man's vocation, of which it is manifest that not Furthermore, if we are discussing the whole life of believers, even though there is a great weakness, yet there is still some freedom in the will, since it is indeed already being aided by the Holy Spirit and can do something in preventing outward falls into sin. When
Joseph resisted the temptations to adultery, these causes came to his rescue, the Word of God and the Holy Spirit who moved his mind, so that the Word warmly encouraged him: the mind convincing him of how great a ruin would follow, if he yielded to the devil, namely, the loss of his gifts, the eternal wrath of God, the punishments in this life and the life to come, besides all the dangers can be seen and the outcomes and successes are not under our control. Moses is called to lead the people out of Egypt, but he never foresees all those 40 years in the desert and how great a mul titude would be wandering there, lacking water and food; and because of the sins of the people and their disloyalty his leadership would be troubled, and he knew that his success was not within his own power but must be directed by God. Therefore, says Jeremiah,
"The way or path of a man is not in himself," that is,
other vices, and thus he prayed with great earnestness that he be guided and aided by God. his calling cannot be governed only by human counsels or human endeavors, and that the direction will not be a happy one unless God comes to our aid.
Now I shall speak about the statement in Ecclus.
15:14, "God left man in the hands of his own counsel."
This statement is praiseworthy, if it is understood with some degree of common sense. It is a certainty that in the infirmity of our nature there are many hindrances to our freedom. The first is the corruption of our nature itself, because of which the knowledge of God in our minds has become obscured and the will and the mind turn away from God and do not have a strong fear of Him, nor do they burn with trust or love for Him, and they are attacked by many wicked lusts.
John the Baptist speaks the same way: "A man can receive nothing unless it is given him from heaven,"
John 3:27. Hezekiah is happy in his rule because he is helped by God. Ahab is not happy because he is not aided by God. Mark Antony wished to be the sole ruler, but this was not granted to him by heaven, but it was given to Augustus. Statements such as this do not abol ish the freedom of the will, because what has been said before concerning foreknowledge applies here. But when we speak of objective matters outside ourselves, and of events to which many other situations apply be sides our own will, as when we say that the will of Pompey alone cannot be the cause of the victory, [it is a different matter].
,, 1 Therefore, although there is some liberty or free dom of choice, yet we at the same time must consider the impediments, so that we learn to set aside our self confidence and see our help from God. A great many things happen to a man caught in the inextricable lab yrinth of human maneuvering. We can learn of such matters from the prayer of Jehoshaphat, 2 Chron.
20:12, "We do not know what to do, but our eyes are upon You, O Lord," and Christ says, "I will not leave you as orphans," John 14:18, and "I will give the Spirit to you as your Comforter," John 15:26. God is present, and He delivers us from our difficulties and cleans up our mistakes, as Psalm 145:18, 14; likewise, 37:5.
The second impediment is the devil, who with frightful hatred of Christ creates opportunities by which he traps men in various snares and sins, and when the flames have been allowed to burn, he increases our hate as he did in the case of Cain, Saul, Judas and others.
The third impediment lies in the confusion of this life, a great mountain of troubles and dangers in which there are given to us many and daily unforeseen and inextricable difficulties which exceed all human under standing, such as when David did not foresee the trea son of his son. As the popular saying goes: You do not know what evening will bring.
Therefore, since there are so many hindrances to our freedom in this corruption of our nature, this boastful statement, "God left man in the hands of his own counsel," must not be taken at face value without some interpretation. This praise of freedom is proper when it is applied to our nature in its unimpaired state.
Then man was under the control of his own good coun sel, that is, his freedom was not encumbered either by the darkness or depravity of his nature or by the devil or by changing circumstances, but his choice and his ability to do right were completely free. But now in the state of weakness his inner desires to follow the law of God are not aroused without the power of the Holy
Spirit. Indeed, even his outward behavior is often hin dered, as we have indicated above. Thus if a person argues that the statement of Sirach in Ecclus. 15:14 must be understood as applying to our nature in its present state, it will be necessary to add a serious res ervation, namely, that God has left man to his own counsel in the sense that he can of himself rush to destruction, and aided by the Holy Spirit he can do right.
For even then the will is not idle or static, as Joseph experienced when he struggled with himself; nor is spir itual impetus given to his nature as a matter of course.
But his will with the aid of the Holy Spirit is free to a degree, that is, he can worship God and act more prop erly and consistently.
And Paul says, "It is God who works in you that you should will and also do such things as are pleasing to Him," Phil 2:13. This admonition and consolation must always be planted in our hearts. And you as pastor and leader of the church, whether of young people or of families, shall provide certain things and properly administer them with great care; but know that in this very action good things will follow if God aids you, as Ps. 127:1 says. In addition many unforeseen dangers come upon us ... and you pray that they may be pre vented by God. Certain errors will befall you, and from these you pray to be delivered, as in a marvelous way
God corrected the erring Jonah. We daily experience these hindrances to our freedom.
But such confusing judgments have been made concerning this question because men for the most part are so foolish and live without discipline, without con cern, without any exercise of faith or prayer. How can people like this distinguish among the degrees of ac tions or the difference in objectives?
It is characteristic of Paul that he does not want to bring in knowingly any aberrations in doctrine through ambition or avarice. To some degree such things are within his power, but that his calling is pro ductive and effective is a gift of God alone. And this is also a gift of God that he was not embroiled in doctrinal deviations either through ignorance or error, or through Finally we must cite two points from Jerome which are often quoted and need some interpretation.
The first point is: "Let him be anathema who says that God has commanded the impossible." Whatever may have been the occasion for this statement, it is certain
gracious imputation which always takes place for the sake of (propter) Christ, as well as the aid of the Holy
Spirit. For first of all it is necessary that the knowledge of Christ and faith in Christ illumine our works. that those who cite it and proclaim it demonstrate that they are not thinking of the reason why God gave His law. Our civil wisdom tells us that laws are laid down in order to be obeyed. But the law of God was given for this particular reason, that the judgment of God against sin might be manifested. God wills that His wrath be seen, and with the voice of the Law He shows us our sins. It is just and righteous that we love God with our whole heart. Therefore, because we are not just or righteous, the Law judges and accuses us and brings the wrath of God down upon us. The second purpose of the Law is that it might continue its work in those who already confess our Mediator and have been reconciled and aided by God.
Grace must first be understood in this way. The law of God is also given through grace, that is, because we are received by God for the sake of Christ through faith and are made members of Christ, it is a certainty that we are already pleasing to God, as if we had al ready completely fulfilled the Law. It is a great blessing that sin is thus buried and we unworthy men are re ceived by God.
Then grace must also be understood in the sense of the help we so greatly need. Our minds must be kindled with the true light and kept in the Word of God.
The desires for faith must be aroused in our hearts; our minds must also be moved to receive what is salutary for ourselves and others, as David was moved to de structive action when by his own human counsel he decided to make a numbering or census of the people,
And thus when you hear the expression "the Law is impossible," you must not consult your civil wisdom or think about external compliance, for Paul denies that the wrath of God is taken away by the Law, and he insists that in the weakness of our nature the Law can not be fulfilled.
Likewise Rom. 3:20, "By the works of the Law shall no flesh be justified." In this passage he admits that works do take place. This is because he is dis cussing external works. In this sense the Law is pos sible to fulfill. But he denies that a man is righteous because of these works, or that the Law is satisfied.
For the Law does not remove sin and the wrath of God, or the darkness of our mind, or the fact that we are away from God in our will and in our heart.
1 Chron. 21:1. Therefore we must always pray that we may do things which are both pleasing to God and beneficial to ourselves and the church. Neither can be done without God's aid and direction. Moreover, it is certain that He wills to be present with us and to bestow
His wealth upon us when we pray, as Christ clearly says, Luke 11:13.
If we experience these things in our lives, the teaching can be much more clearly understood. But because only a few seek this help, and even with a kind of desperation flee from God and seek human wisdom, therefore they do not come to the knowledge of the promises and benefits of Christ. Therefore we must overcome this ignorance and rebellion and ac knowledge the greatness of our miseries and dangers, and arouse ourselves to calling upon God in truth. For Therefore, although men in their civil wisdom are offended when it is said that the Law is impossible to fulfill, yet the statement is true in regard to our corrupt nature, and the church must teach that there is a dis tinction between the law of God, which judges our in ward sins, and human laws, which only speak of outward behavior. The church must also teach this in order that the greatness of the benefits of Christ, who has taken away our sins, might be understood, since the Law does not take them away. Thus He is our Me diator so that for His sake we might be righteous, for by the Law we are not righteous. Therefore He gives us the Holy Spirit, so that even in our great weakness the Law still can begin its work and thus some salutary things can happen to us and to others, and the devil may be hindered in laying his snares for the whole human race. in so doing we will experience that the promises of God are indeed true, as it is said in Matt. 7:7 and again in Ps. 145:18.
In the statement of Jerome we have two bless ings. The Law comes through grace, that is, by the imputation of God's righteousness for the sake of Christ and by the aid of the Holy Spirit, for since the obedience is only beginning and we are still far away from the perfection of the Law, yet we are pleasing to God for the sake of Christ. Thus both concepts are included in the statement, "The Law is established through faith,"
Now there is also the second statement of Jer ome to be considered: "Let him be anathema who says that the Law can be fulfilled without grace." The brevity of this dictum also demands an explanation. For grace
Rom. 3:31, first by imputation because for the sake of Christ we receive reconciliation, without which the Law is only the voice of damnation. And second, because by faith the Holy Spirit is received and obedience begins and pleases God for the sake of Christ. is to be understood not only with reference to the aid of the Holy Spirit, but it also includes the concept of the
Locus 5 Sin Although all nations see the horrible confusion, vices, and grievous calamities of the human race and feel the burden of sin, yet only the church of God teaches both where sin comes from and what it is and hears the Word of God concerning divine wrath and present and eternal punishments. And though human wisdom teaches us how to guide morals [and] disap proves and punishes actions against common reason, yet it does not recognize what is inherent in the con sideration of sin, namely guilt before God or the wrath of God. Alexander saw that he had acted shamefully when he killed Clitus and he mourned as a result, be death. This "going to the Father" and this "kingdom of Christ" justify us.
Third, He adds, "of judgment." The world always has stirred up and will always stir up great controversies against this teaching, and it has condemned and will condemn the Son of God, and the devil stirs up his instruments for blasphemous judgments and cruelty, as heresies, blasphemies, and savagery in every age show. But these ravings of the devil will not destroy the church. For the Holy Spirit will always encourage the church to set itself against godless judgments, and the church will finally conquer, because the devil has been condemned. Hence God confounds his judgments and his ravings. cause he made a judgment contrary to nature, but he did not mourn because he had offended God or be cause he was guilty before God. But the church points out the wrath of God and teaches that sin is a far greater evil than human reason thinks. Nor does the church reprove only external actions which are in conflict with the law of God or reason, as philosophy does; but it reproves the root and the fruit, the inner darkness of the mind, the doubts concerning the will of God, the turning away of the human will from God and the stub bornness of the heart against the law of God. It also reproves ignoring and despising the Son of God. These are grievous and atrocious evils, the enormity of which cannot be told. Therefore Christ says, "The Holy Spirit will reprove the world of sin, because they do not be lieve in Me, and of righteousness because I go to the Father, and of judgment, because the prince of this world is already judged" [John 16:8-11].
Therefore when the Holy Spirit by the voice of the Gospel ministry reproves the world and shows whence sin comes, what it is, and how great an evil it is, we must hear the Holy Spirit as He teaches, for the benefits of Christ cannot be understood if we do not know what sin is. Indeed for this very reason, God, both by the voice of the ministry and by great calamities, exhorts the church, that we might recognize [His] wrath against sin and flee to the Son of God, the Mediator.
And Christ summarizes [this] doctrine in the church thus: "Go, preaching repentance and remission of sins in My name" [Luke 24:47]. Further, it includes the ac knowledgment of sin, that is, the fears which arise when we come to understand the wrath of God against sin.
And Paul in the Epistle to the Romans deals particularly with this, so that in three passages he tells us what sin is, what the law produces, and what the grace of God
This message is entirely alien to civil judgments.
Therefore He says that the world is reproved by the is and accomplishes. Accordingly we should know that the teaching of these passages must be current in the church, clear, pure, and explicit.
Holy Spirit, by the voice of the Gospel, not by human and civil judgments; and it is reproved of sin, namely for despising the Son of God, because people spurn the Gospel [and] the benefits of Christ, so that they do not come to God through faith in His Son but remain in everlasting doubt and flee from God or with horrible audacity dream up cults and idols.
Moreover, it is common in teaching to begin with definitions. Hence also the definition of sin must first be established, but I see that the writers who developed questions in regard to [the writings of] Peter the Lom bard did not set forth one common definition which ap plied to original sin and actual sin, perhaps because they thought that no common definition could be set forth, since actual sin makes us guilty because of our action, while original sin holds us guilty both because of the fall of another person as well as because of our own uncleanness with which we are born.
Then He says, "He also reproves the world of righteousness" [John 16:10]. For wise men think that righteousness is some kind of universal discipline or obedience in keeping with laws, as they say. But the Gospel brings a far different righteousness. For this human discipline does not remove death, but the righ teousness before God, by which God reckons us as righteous, accepted, and heirs of eternal life, abolishes
They went on to imagine also this, that the law of God condemns only actual sin; this is false, as is clear from Romans 7.
The sense of the term in the Scriptures is clear; sin properly means something culpable and con demned by God unless there is forgiveness. This gen eral description fits original sin and actual sin. But be cause mention is made only of the relationship, namely sin and death, as He says, "This is My departure to the Father" [John 16:10], that is, My sacrifice and satis faction for you and My going to the kingdom in which, as Mediator, I am perpetually your Mediator. I will sanc tify and vivify you to eternal life; I will take away sin and