On the Fifteenth Chapter of the Acts of the Apostles.
Held between May 22 and June 4, 1524.
Chapter 13.
And certain came down from Judea, and taught the brethren, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved. And when there was an uproar, and Paul and Barnabas had no small quarrel with them, they commanded that Paul and Barnabas, and certain others of them, should go up to Jerusalem to the apostles and elders for this question. And being led of the church, they passed through Phoenicia and Samariam, and told the manner of the Gentiles, and made all the brethren great joy. And when they were come to Jerusalem, they were received of the church, and of the apostles, and of the elders. And they proclaimed how much God had done with them. Then some of the Pharisees who had believed stood up and said: They must be circumcised, and commanded to keep the law of Moses. But the apostles and the elders came together to consider this speech. And when they had long contended, Peter arose, and said unto them: Men and brethren, ye know that long before this time God hath spoken among us, that by my mouth the Gentiles should receive the
*These two sermons were delivered in 1524. The index of Poach about the sermons held by Luther, which is printed in "Andreas Poachs handwritten collection of unprinted sermons of D. Martin Luthers u. s. w., edited by lüo. Dr. Georg Buchwald, Leipzig 1884." (Introduction p. XVI ff.), places the first sermon, on Act. 15, between May 22 and June 4, 1524 (I. 6. p. XIX. Cf. p. XXXID. The second sermon, on Act. 16, has its place there between June 5 and 8, and will therefore have been delivered either on June 6 or 7. According to the Erlangen edition, 2nd ed., vol. 17, p. 22,-1, there is a single edition of the first sermon, on the 15th chapter of the Acts of the Apostles, which gives the year 1525. The same is cited in Panzer, No. 2689 and Dftesuur, Xo. 1669. The title is: "Ain Sermon von der freyhaitt der gewissenn Vber das XV: Cap der XII: Pötten. Wirckunng Durch. D. M. Luther: Geprediget zu Wittemberg LI.V.XXV. Roman. 3. so we now hold that man is justified to do the work of salvation, allain by faith." Without place and printer. The first authentic edition, however, seems to be the one cited by Dietz, Wörterbuch, p. I.II: "Zwue Sermon aufs das. xD. und. xvi. Capitel ynn der Apostel geschichte. Martin Luther. Wittemberg. 1526." At the end: "Printed by Hans Lufft." All collective editions (with the exception of the 2nd edition of the Erlanger, which places it in the year 1525) assign these sermons to the year 1526, also Seckendorf, Hist. Outw, lib. II, p. 59 and Köstlin, Martin Luther, vol. II, p. 148. In the collections: Wittenberger (1553), vol. IV, p. 551; Jenaer (1556), vol. ill, p. 285; Altenburger, vol. ill, p. 451; Leipziger, vol. XII, p. 189; Erlanger, 1st ed. vol. 19, 180. The second edition of Erlanger, vol. 17, p. 223, does bring the reprint of an old edition of 1526, but one in which the place and printer are not indicated. Therefore, we prefer to reproduce the text according to the Jena edition, which corresponds almost entirely with the Wittenberg edition. The deviations from the Erlangen edition are numerous, but only in a few cases is the meaning affected, and the redaction of the Wittenberg and Jena editions is better suited for ours, because the (minor) changes have made the expression smoother and the understanding easier.
heard the word of the gospel and believed. And God, the Proclaimer of hearts, testified about them, and gave them the Holy Spirit, just as he gave us, and made no distinction between us and them, and purified their hearts through faith. Why then do you tempt God by putting a yoke on the necks of the disciples, which neither our fathers nor we can bear? But we believe to be saved by the grace of the Lord Jesus Christ, just as they did. Then the whole crowd was silent, and listened to Paul and Barnaba, who told how great signs and wonders God had done through them among the Gentiles. After this, when they were silent, Jacob answered and said: Men, brethren, hear me: Simon hath told how at the first God visited and accepted a people out of the Gentiles unto His name. And there agree with the words of the prophets, as it is written: After this I will come again, and will build again the tabernacle of David, which is fallen down, and the breaches thereof will I build again, and will establish it; that whatsoever is left of men may inquire of the Lord, and of all the heathen concerning whom my name is called, saith the Lord, which doeth all these things. God is aware of all his works from the world. Therefore I decree that those who turn to God from among the Gentiles should not be troubled, but write to them to abstain from impurity of idolatry, and from fornication, and from strangled things, and from blood. For Moses hath of old time been preached in all the cities that preach him, and is read every Sabbath day in the synagogues. And it seemed good unto the apostles and elders, and to all the congregation, to choose men of them, and to send them to Antiochiam with Paul and Barnaba, even Judam, whose surname was Barsabas, and Shilan, which men were teachers among the brethren. And they gave writing in their hand, saying, We the apostles, and elders, and brethren, wish salvation to the brethren of the Gentiles which are at Antioch, and Syria, and Cilicia. Because we have heard that some of our own have gone out, and have led you astray with doctrines, and have broken up your souls, saying that ye ought to be circumcised, and to keep the law, which we commanded not: it hath seemed good unto us, gathered together with one accord, to choose men, and to send them unto you, with our beloved Barnaba and Paulo. Who have given their souls for the name of our Lord Jesus Christ. So we have sent Judam and Silan, who will also proclaim the same in words. For it pleases the Holy Spirit and us to lay no more burden on you than these necessary things: That ye abstain from things sacrificed unto idols, and from blood, and from things strangled, and from fornication; from which, if ye abstain, ye do well. Be well. When these were finished, they came to Antiochiam, and gathered the multitude together, and delivered the letter. When they read it, they were comforted. And Judas and Silas, who were also prophets, exhorted the brethren with many sayings, and strengthened them. And when they had departed for a season, the brethren sent them away in peace unto the apostles. But it pleased Sila to remain there. Now Paul and Barnabas were in Antioch, teaching and preaching the word of the Lord with many others. After some days Paul said to Barnabas, "Let us go back and see our brothers in all the cities where we have preached the word of the Lord, and how they are doing. And Barnabas gave counsel that they should take with them John, whose surname was Marcus. But Paul saw fit that they should not take with them one who had departed from them in Pamphylia, and had not gone with them to the work. And they came sharply together, so that they departed from one another: and Barnabas took Marcum, and sailed into Cyprus. And Paul chose Silan, and went, commanded of the brethren by the grace of God. And he went through Syria and Cilicia, and strengthened the common people.
(1) In this chapter we argue and treat of the freedom of conscience, of which we have often said, namely, that where faith and the grace of God are to be preached, that which is established and done by works must fall away and be rejected. For grace and works, faith and law, do not and cannot go together; there must be one alone, as far as the conscience is concerned. For works may and ought to be done, but so far as the conscience is concerned.
not rely on it, nor put his trust in it; but do it freely, in honor of God and for the benefit of his neighbor, and cling only to faith in the Word and in the grace of God.
2 This is the righteous, pure teaching and preaching. Where this is concerned, there is no lack of heresies and sects. Therefore, from the beginning of the world, the main heresy, which is called the Pelagian heresy, of free will and the right to do as one pleases, has always come along.
1002 Erl. (2.) 17, SLS-SSO. Interpretations on the Acts of the Apostles. W. VIII, lüM-um. 1003
The merit of works, which has always been interwoven and stuck together like the dung on the wheel. So at first Abel taught the word purely and kept it in his conscience, but Cain clung to works and lost his faith. The same happened to Isaac and Ishmael, Jacob and Esau, and many others. All the prophets, too, were about this, that they led from false works and trust to faith, and were at enmity 1) with the false prophets about it.
This strife will and must remain forever. Therefore we should surrender to it, as we see before our eyes: whether one sect perishes, that as soon as many others arise, lest it ever remain so completely pure. The reason is that reason is not able to surrender to faith alone. If someone is to believe purely and simply in God's word, the Holy Spirit must create it and work it in the heart; nature cannot do it on its own; whatever one says and does, it remains attached to the works. But since not all have the Holy Spirit, but the greater part remain in his flesh and blood, and walk according to reason, it must therefore happen that they remain on works and without faith. Now as little as it is possible to be without evil men and to be without them, so little is it possible to be rid of the wicked and of false doctrine.
4 The same thing happened to the apostles. When Paul and Peter began to preach, especially among the Gentiles, that faith alone would save, if the heart put its trust and confidence in God's grace, those who were also Christians came in and made themselves believe that they had the Holy Spirit, and stood up and said that faith alone was not enough; one must also be circumcised, otherwise one would not be saved. What did they seek, but that Christ should fall to the ground and that his suffering should not apply, because they insisted that one would not be saved without the law? Although they heard the apostles themselves preach the gospel more abundantly than we do, they were nevertheless so deeply immersed in error, drowned in blood and flesh.
Therefore it is necessary to grasp the example well. We boast of the first Christianity in a hostile way, how perfect it was, and how strong the Holy Spirit was; but if you look at it in the light, the Holy Spirit has always been equally strong and equally weak. For then they had received the Holy Spirit; yet they are so weak that they cannot wrap themselves up, that faith alone, without the law, must make blessed: that if three apostles had not stood, the whole company would have fallen, and would have concluded that one must keep the work of the law as necessary. What then do we boast and praise of men and our churches? Well, the apostles were not able to eradicate these sects; they may have fought against them, as Paul does so powerfully in all his epistles, and saved some, but they were not able to put a stop to it. It remained and continued until the world under the pope was drowned in it, so that no one came out. That is one piece, shown in this text.
(6) Then we learn here that each one must take care of himself that he is sure and certain of the righteous doctrine, and do not put it on other people's shoulders and conclusions; if not, the Holy Spirit will soon let you see a defeat. If you are to be saved, you must be so sure of the word of grace for yourself that, if all men spoke differently, even if all angels said no, you could still stand alone and say: I still know that this word is right; and that is why: for those who are against us have no stronger remedy which they raise, than to say: Yes, should God let the world, with so many learned, pious, holy people, remain in error so long? That is why they think that where most of the people fall, that is where they should go; they insist on this and cry out: There are so many and great people on our side, plus such a long time and habit; therefore we cannot err. Hold this up to their noses, and say, "Let the greatest, the most learned, conclude and say, 'Why then is it written here that above the main matter of the Christian faith fall the
2) Erlanger: Learn.
very best Christians, except for three persons, who stand alone chivalrously? And yet St. James stumbles a little; comes along well, but is not as loud as the two. 1) Would they not also have said there: Should the Holy Spirit thus forsake the new Christianity, that it should err, and the three alone should be right?
(7) Therefore I have said that every Christian must be so sure of the matter that he feels in his heart what is right and what is not right, as Christ says John 10:27, 4, 5: "My sheep hear my voice, and they know me; but they know not the voice of strangers, and they hear them not." The sheep must be sure of the voice, close their eyes and ears, and not want to hear anything, as great, many, wise, pious people are. If it does not do this, it forsakes certainty, and only wants to hear what is finally concluded, it is already deceived by the shepherd. God has indicated this to us in this first Concilio. He allows it to happen that you strengthen your faith through the favor of pious people who keep it with you; so far that you do not trust in it, as if you could not lack it. Accept it, but do not rely on it. The Holy Spirit has not promised to be in the conciliis, but in the hearts of the Christians whom he knows.
8 For, behold, there were with one another Christ's disciples, and the apostles' disciples, a band of Christians, the Pharisees, in Jerusalem the capital; yet is the council altogether false, and they freely conclude contrary to the Holy Ghost. Peter alone resisted, and Paul and Barnabas joined him, though it did not help. For the crowd had to give way to them; but they did not remain on it, as Paul complains Gal. 2:11 ff. that Peter himself also stumbled. Therefore it is clear that the concilia are uncertain, and can by no means be built upon. For none has ever been so pure, it has added to and detracted from the faith; and the newer, the worse, until the end.
1) Thus the old edition of Walch, who compared the edition of Luft, and the Erlangen. Wittenberg and Jena: "three" with the marginal gloss: "Peter, Paul, Barnabas." About this reading the word in § 5 decides: "if three apostles had not stood." Therefore Barnabas is not to be included. But also the reading: "three", which Erlanger has provided with an exclamation mark, is not inconsistent and could be justified from § 8 and § 11.
since they burned at Costnitz the holy men, Johannem Hus and Hieronymum of Prague, 2). This, the Apostle's Concilium, although it is the first and purest, still runs a little under; but without harm. Let it happen that the law runs along a little; but that only the main part is left, and let faith alone make pious and blessed; the rest the Holy Spirit still lets go at the time there.
(9) Now let us deal with the question which they are dealing with here: whether the Law of Moses and circumcision, coming from ancient times, 3) should be kept? Then they unite with one another, who bear the name of Christianity, Jacob also, and say: No; especially to the Gentiles. This is a resolution and article that Paul obtained and received. Thus Peter appears and proves it to be true, namely, that the Mosaic Law does nothing to this. This was well known, which had happened in Cornelius' house, Apost. 10, I. ff., where all the Gentiles were uncircumcised and did not keep the law; nevertheless, when he preached the gospel and the faith to them, the Holy Spirit fell upon them and made them clean, as well as the Jews. He saw and felt it bodily, that the Holy Spirit made no distinction between Jews and Gentiles, but allowed it to be equally valid; where the gospel was preached, there he came. Therefore he must conclude: Where we do not want to try the Holy Spirit, we must say that it is not necessary, otherwise he would never have come on the Gentile Cornelium, and those who were in his house. With this they are decided and stopped, but still not all; let them say what they wanted, but soon went out aside; but is so powerful that no one can speak against it. This is the main conclusion of this Concilii, on which it stands.
10 Therefore, the apostle speaks such strong words: "God, the Savior of hearts, testified about them and made no distinction between us and them. Why is that? "He cleansed their hearts through faith." There is neither law nor circumcision added to it; and yet are as pure as we. Behold, how boldly
2) Erlanger: "the saints" instead of: "the holy men - Prague".
3) Wittenberg and Erlanger: Herkommen.
1006 Erl. cs.) 2SS-SS4. Interpretations on the Acts of the Apostles. W. vin, ivss-ioW. 1007
He is so certain of the matter that he says: "Whoever does not want to have enough of it, but demands the work of the law, let him tempt God. So he even cancels it with one word. With what then do they tempt God? "To put a yoke on the necks of the disciples, which neither our fathers nor we (says he) could bear, but we believe to be saved by the grace of Jesus Christ, without circumcision and law, just as they."
11 See, this is what St. Peter bases himself on, namely, that the Holy Spirit publicly proves this, as St. Paul and Barnabas also testify from the miraculous works that God had done through them among the Gentiles. As if they were to say, "That what Peter said was true, we also experienced; wherever we went, we preached no laws, but only the gospel of Christ; as soon as the Holy Spirit came, and the miraculous signs with it. Since there are so many signs, that wherever we go we see and grasp them, there is no need to establish the law. So these three men receive this piece, that nothing is necessary for salvation, but mere grace.
Now, this text applies just as strongly now as it did then, against all doctrine and life that clings to works; without them now not making concilium about it, and first questioning themselves. They are probably led deeper into it by faith than those; they are so mad that they have imposed and made necessary their own self-invented works, statuses, orders, new doctrines and articles through the concilia, in which they are stuck and drowned, so that no one can get out. How the masses and vows still cling so hard that they make everyone so conscience-stricken: if I don't do it, I am damned; and again: whoever does it, does a good work. But what is St. Peter hurling at us here? If the law of Moses and the circumcision, which God commanded, the glorious work from heaven, do not apply, what then should your own deeds apply? If it is against Moses and the fathers, how much more is it against a shabby monk's cap?
(13) Therefore this saying shall continue to the end of the world, that it may be concluded 1) where
1) In Walch's old edition and in the Erlangen edition with incorrect punctuation: "so that one concludes: Where human knowledge arises, we let it happen", etc.
The feet of men are opened: We allow this to happen, that one does the work; but that one does not keep it in the opinion of being saved with it, if one keeps it; or condemns it, if one lets it go. Apart from the conscience it may be kept, if we thus stand, that without works we trust only in God's grace, that our salvation does not depend on works, deeds or omissions, nor is it of our own merit, but is pure mercy and gift; this would be rightly preached and kept. Works must indeed be done; but this is the misfortune, that self-conceit cannot leave off, it must fall upon it, and hinder it from remaining true. That is why this teaching is in danger and always has to fight. If it were not so, it would be noisy and bad, as it will be on the last day.
(14) It is therefore well established that no one can comfort or strengthen the conscience except by faith in true grace. Peter concludes that the fathers were not saved in any other way, and could not bear the law. Why could they not bear it? What was the defect? Because they saw that no matter how much they did works, the conscience could never have rest. For Moses did no more than drive the conscience to grace with so many laws. Therefore every law is impossible for the conscience to bear. In the body it is not yet too heavy; but the conscience, which lies underneath, is so tired and miserable, always wants to cling to the works, can have no rest; the more it does, the more tired it becomes; yes, it probably presses it into a single 2) work, that the world becomes too narrow for it; it always drives and says: Do, do, do! It does not cease until we see by God's grace that it does not do this, it must do grace, otherwise it is never done; thus the heart becomes satisfied, bold and courageous toward God, and the works fall away and no longer cause trouble. This means, "They could not bear it," that it should remain so bad, and [Peter] concludes, 3) that one should not put on the law nor circumcision.
2) Erlanger:, "little"; probably a misprint.
3) "closes" put by us instead of: "close" in the editions. With these words Luther goes back to what was said at the beginning of this paragraph: "To this Peter closes".
(15) I say this because the papists and works saints keep the text for themselves in that which the apostles subsequently set forth: One shall abstain from things sacrificed to idols, from blood, and from things strangled, and have decreed some things which now no one keeps. Because God's law (they say), which the Holy Spirit had made, has been abolished, it is within man's power to reverse and change God's law and order. For this is what God has decreed and changed in the whole world. For we eat all kinds of flesh, along with blood and choking, as well as dead birds and fish, which they put on the Gentiles here. Thus we have power to change what God demands. If this is true, we say again with a clear conscience: The pope may also command what he wills, so far as he leaves us the power to delay and cancel it. Behold, they take this very chapter, interpret it in such a way that it is contrary to it, namely, contrary to the law, and make it the law. Therefore I have said that the main saying of this chapter must be understood well, that one tempts God if one wants to put a law on the Christians etc.
16 Now then, distinguish the two: to lay down the law, and to lay it down to the conscience. A law may be laid down so far as to leave the conscience free, unbound and unsubdued, so that it remains pure and clings only to the bridegroom Christ, and knows no consolation because it clings to God's grace. If the law comes into it, it is tempted as soon as God comes into it. From this saying, we must understand what James says, otherwise the two are against each other. Peter says: You should not put on a yoke; Jacobus says: You should keep special pieces.
(17) Thus saith Jacob: Simon Peter hath told how at the first God hath visited to receive a people of the Gentiles unto his name; and there agree with the words of the prophets. Therefore I conclude that those who turn to God from among the Gentiles should not be troubled, but should be told to abstain from uncleanness of idols, and from fornication, and from strangled things, and from blood. For Moses has from long 1) times
1) Erlanger previous.
It is read every Sabbath day in the schools. Then he concludes that one should not keep Moses longer, otherwise it is read enough among the Jews, and yet he adds a law to it, like Moses. How does this rhyme? Moses is not to be read nor kept, but left to the Jews, and yet a piece or three taken out? For they are all three in Moses; and the fourth, fornication, is also forbidden by nature. Now what does Jacobus say? Does he not conclude against Peter and himself in one speech? See to it that you do not give the reason to those who want to have power to change God's commandment. If then the Holy Spirit is not to be against himself, it must remain as said, that one may lay down a commandment so far as not to bind the conscience with it.
(18) Therefore Jacob's saying, Keep the three pieces, must be taken to mean, lest he make trouble nor conscience, as he says before, but keep the works at the will of the Jews. For there was no thing that so nearly troubled and vexed the Jews as these three. Forasmuch then as he taketh away circumcision and the law, the same is taken away, that a man may eat blood and things sacrificed unto idols, as Paul saith; and yet the law remaineth. 2) Therefore it is not necessary to admit that the papists 3) say: they may, according to the example of the apostles, change God's commandment. 4) For the apostles let the conscience be free, without making any outward remarks, and leave something to the Jews, which at that time the Gentiles held to their love and service. Therefore, if in no concilio did God forbid the pope to change this, it does not exist that they have the power to change it. Who did it then? The common man. For it has fallen from himself. 5) Since it was no longer a nuisance, nor was there any need to serve the Jews with it, it was left to stand freely. For the cause has now ceased, wherefore the apostles have set it.
2) In all editions: "The right". The meaning of this sentence is: Although Jacobus says to keep the three pieces, the right to eat blood and sacrifices to idols still remains, because he takes away the circumcision and the law.
3) Erlanger: "those" instead of: "the papists".
4) "they like - change" is missing in the Erlanger.
5) Jenaer: that.
19 Therefore, as I have said, it should be done in two ways. One is to weigh down the conscience, the other is to weigh down the fist. If the pope were to do the same, we would say that it would be good and well done. As if the monks kept their rule in such a way that they left it free, and the conscience unbound, and always remained so, that they did their vows and works for the sake of their neighbor, not to become blessed with it. But they do not want to go there, saying: they are bound to it before God in conscience, and there is danger of the souls' salvation; faith and grace must be nothing there. So they want to lead their law in such a way that they weigh down both heart and hand; the heart against God in conscience, the fist also, outside before the people. To this we freely say: No. For the three have decided with miraculous signs, confirmed by the Holy Spirit, that the conscience should be free from all laws, that only God's grace should be in it and rule. Nevertheless, the laws of love may be kept, so that the conscience remains free. And if the apostle Jacob had been of the serious opinion that this law must be kept for the sake of conscience, we would not accept it. For Jacob had not yet done a sign, but Peter and Paul; they prove it tangibly before their eyes with many signs that their doctrine is right. Jacobus is alone, had no sign, and confesses that which they have said. Therefore, whoever will not let him be told and instructed, 1) we must let go. Those who have the Holy Spirit understand it well, that it is so.
20 So one must rhyme over the one that Jacobus interprets, and let the others happen, because that remains, that the consciences are free and untroubled; they have enough of that. That, they think, will come off and fall down; they have not been so quarrelsome that they have fought for the sake of the little thing, if it is without harm. Although I say that the Holy Spirit caused St. Jacob to stumble a little. There would have been no need; but for the sake of the weak, because the Gentiles can hold such things for the love of the Jews, they let it happen and give way.
1) Thus the Wittenbergers. In the other editions: "know".
Let us do likewise. If they allow us to believe that priests, monks and nuns are the devil's work, and that they stand alone in the grace of God, but nevertheless desire that they be allowed to do otherwise, or to do so for a time, we would gladly yield and serve them. For love can well suffer this.
21 See, now you can conclude from this text that the pope has no power to catch the consciences with laws, and they can prove nothing for themselves from this. Therefore it follows that since Paul brought this commandment back and forth, they have been comforted. From what? From the fact that Jacob had commanded them not to eat blood? No, that was not the main thing, but this is what they were looking for, that they set the disciples free, on which Paul held and pressed hard, and also obtained, 2) which made them glad. Still our fools say: If Paul held hard on it, that the three pieces should be held, then we must also hold hard on it. Yes, dear one, put on glasses and turn it around, is just the contradiction. For it is ever undeniable that the Gentiles complained of keeping the law, and therefore they determined that they should 3) not be troubled nor troubled. This is what Paul held about. This is also the main part. The other part was only added and given for the sake of the Jews, when there was not much interest in it.
22 Therefore we find in the epistle to the Corinthians that Paul speaks directly against these words and explains the text [1 Cor. 8:4]: "We know of the food of the sacrifice made to idols, that an idol is nothing in the world, and that there is no other God without the one. Therefore, the sacrifice to idols is also nothing. Therefore, a Christian does not care that it is sacrificed. How does he say it is no idol nor sacrifice to idols; and yet says one may eat things sacrificed to idols? Yes, he who has a free conscience, and knows that only grace is necessary for salvation, is as safe to eat idolatry as other meat, makes no distinction, is nothing unclean to him, has no law. Therefore he says: If you want to eat it or not, I do not ask, neither does God. But at the same time he says: If you eat it, do not eat it with him who still has idols, or
2) Erlanger: to have attained.
3) Wittenberg and Jena: those.
is so weak that he does not know that there is no idol, and thinks that he may eat this and not that. For he would think that you were worshipping idols and making yourself a partaker of idolatry. One should spare such consciences and not eat with them. Thou mayest eat it with thee, but if thy brother understand not, abstain; not for thine own sake, but that thou mayest bring him, that he may learn and know it.
(23) Thus both are with one another: one must be drawn into the heart, the other into the fist. According to the conscience there is no idol nor sacrifice to idols, as now with us. He who is a Christian knows no distinction of days, no Friday nor fast day, as Paul Rom. 14:2: "One believeth that he may eat all things; but he that is weak eateth herbs" etc. But when he comes out into a place where these things are not understood, and the days are still kept, he follows them, because they have not yet heard the gospel, and have not the knowledge. Therefore they must be dealt with in this way until they also have freedom.
24 Thus the understanding of this text is clear, that Jacobi's laying on is not the main piece, but let it remain only by heart, so that it is kept only for the sake of love, which might cease with time. So one would still do with monks and nuns, that one keeps it with them, dresses, eats, prays etc., not longer, than that one brings them out. Since
I would be obliged to keep all that they keep, but only by heart; inwardly, according to the soul, we are not to be troubled. Now whoever teaches the text differently, falsifies it. Paul has led it rightly, also admitting that one should keep this at the time; nor does he preach freely against it, that neither this nor that is anything.
(25) This seems as if he had condemned it, and yet it stands that he had helped it. It is necessary to distinguish between those who are not bound by conscience and those who are a little bound by heart, so that it is not assumed that the pope has the power to change the commandments of the conscience and the commandments of God. According to the outward nature, each one has the power to do all kinds of things for the sake of love and service, if it would help and serve the neighbor. For love is a law in itself: he who has it is subject to all laws. Again, faith is subject to none on earth. The heart should know of no law, but on the fist all laws may be beaten. So it is true that they are free, and yet they keep them; the heart should not keep them, but let grace alone rule. But the body keeps not two or three laws alone, but all laws, as thou comest to men, that thou mayest keep all manner of laws; but not that it may help or hurt the conscience, or give or take anything. So both remain true, doing nothing or keeping nothing, and keeping everything; having no law, and having all laws.