blind, to comfort the broken-hearted, to justify sinners, to save the very desperate and damned. Now that pernicious and pestilent opinion of man's own righteousness, which will not be a sinner, unclean, miserable, and damnable, but righteous and holy, suffereth not God to come to his own natural and proper work. Therefore God must take this maul in hand (the law, I mean) to beat in pieces and bring to nothing this beast with her vain confidence, that she may so learn at length by her own misery that she is utterly forlorn and damned. But here lieth the difficulty, that when a man is terrified and cast down, he is so little able to raise himself up again and say, 'Now I am bruised and afflicted enough; now is the time of grace; now is the time to hear Christ.' The foolishness of man's heart is so great that then he rather seeketh to himself more laws to satisfy his conscience. 'If I live,' saith he, 'I will amend my life: I will do this, I will do that.' But here, except thou do the quite contrary, except thou send Moses away with his law, and in these terrors and this anguish lay hold upon Christ who died for thy sins, look for no salvation. Thy cowl, thy shaven crown, thy chastity, thy obedience, thy poverty, thy works, thy merits? what shall all these do? what shall the law of Moses avail? If I, wretched and damnable sinner, through works or merits could have loved the Son of God, and so come to him, what needed he to deliver himself for me? If I, being a wretch and damned sinner, could be redeemed by any other price, what needed the Son of God to be given? But because there was no other price, therefore he delivered neither sheep, ox, gold, nor silver, but even God himself, entirely and wholly 'for me,' even 'for me,' I say, a miserable, wretched sinner. Now, therefore, I take comfort and apply this to myself. And this manner of applying is the very true force and power of faith. For he died not to justify the righteous, but the un-righteous, and to make them the children of God."[1]
That is, the more literally lost you are, the more literally you are the very being whom Christ's sacrifice has already saved. Nothing in Catholic theology, I imagine,
- ↑ Commentary on Galatians, ch. iii. verse 19, and ch. ii. verse 20, abridged.
