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diff --git a/1911-h/1911-h.htm b/1911-h/1911-h.htm new file mode 100644 index 0000000..41ad0a5 --- /dev/null +++ b/1911-h/1911-h.htm @@ -0,0 +1,2186 @@ +<?xml version="1.0" encoding="us-ascii"?> + +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" > + +<html xmlns="http://www.w3.org/1999/xhtml" lang="en"> + <head> + <title> + Concerning Christian Liberty, by Martin Luther + </title> + <style type="text/css" xml:space="preserve"> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} + .toc { margin-left: 10%; margin-bottom: .75em;} + .toc2 { margin-left: 20%;} + div.fig { display:block; margin:0 auto; text-align:center; } + div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } + .figleft {float: left; margin-left: 0%; margin-right: 1%;} + .figright {float: right; margin-right: 0%; margin-left: 1%;} + .pagenum {display:inline; font-size: 70%; font-style:normal; + margin: 0; padding: 0; position: absolute; right: 1%; + text-align: right;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +</style> + </head> + <body> +<pre xml:space="preserve"> + +The Project Gutenberg EBook of Concerning Christian Liberty, by Martin Luther + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Concerning Christian Liberty + With Letter Of Martin Luther To Pope Leo X. + +Author: Martin Luther + +Release Date: February 25, 2006 [EBook #1911] +Last Updated: February 4, 2013 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK CONCERNING CHRISTIAN LIBERTY *** + + + + +Produced by Elizabeth T. Knuth and David Widger + + + + + +</pre> + <p> + <br /> <br /> + </p> + <h1> + CONCERNING CHRISTIAN LIBERTY + </h1> + <p> + <br /> + </p> + <h2> + by Martin Luther + </h2> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + Contents + </h2> + <table summary="" style="margin-right: auto; margin-left: auto"> + <tr> + <td> + <p class="toc"> + <a href="#link2H_4_0001"> LETTER OF MARTIN LUTHER TO POPE LEO X. + </a> + </p> + <p class="toc"> + <a href="#link2H_4_0002"> CONCERNING CHRISTIAN LIBERTY </a> + </p> + </td> + </tr> + </table> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <a name="link2H_4_0001" id="link2H_4_0001"> + <!-- H2 anchor --> </a> <br /> <br /> + </p> + <h2> + LETTER OF MARTIN LUTHER TO POPE LEO X. + </h2> + <p> + Among those monstrous evils of this age with which I have now for three + years been waging war, I am sometimes compelled to look to you and to call + you to mind, most blessed father Leo. In truth, since you alone are + everywhere considered as being the cause of my engaging in war, I cannot + at any time fail to remember you; and although I have been compelled by + the causeless raging of your impious flatterers against me to appeal from + your seat to a future council—fearless of the futile decrees of your + predecessors Pius and Julius, who in their foolish tyranny prohibited such + an action—yet I have never been so alienated in feeling from your + Blessedness as not to have sought with all my might, in diligent prayer + and crying to God, all the best gifts for you and for your see. But those + who have hitherto endeavoured to terrify me with the majesty of your name + and authority, I have begun quite to despise and triumph over. One thing I + see remaining which I cannot despise, and this has been the reason of my + writing anew to your Blessedness: namely, that I find that blame is cast + on me, and that it is imputed to me as a great offence, that in my + rashness I am judged to have spared not even your person. + </p> + <p> + Now, to confess the truth openly, I am conscious that, whenever I have had + to mention your person, I have said nothing of you but what was honourable + and good. If I had done otherwise, I could by no means have approved my + own conduct, but should have supported with all my power the judgment of + those men concerning me, nor would anything have pleased me better, than + to recant such rashness and impiety. I have called you Daniel in Babylon; + and every reader thoroughly knows with what distinguished zeal I defended + your conspicuous innocence against Silvester, who tried to stain it. + Indeed, the published opinion of so many great men and the repute of your + blameless life are too widely famed and too much reverenced throughout the + world to be assailable by any man, of however great name, or by any arts. + I am not so foolish as to attack one whom everybody praises; nay, it has + been and always will be my desire not to attack even those whom public + repute disgraces. I am not delighted at the faults of any man, since I am + very conscious myself of the great beam in my own eye, nor can I be the + first to cast a stone at the adulteress. + </p> + <p> + I have indeed inveighed sharply against impious doctrines, and I have not + been slack to censure my adversaries on account, not of their bad morals, + but of their impiety. And for this I am so far from being sorry that I + have brought my mind to despise the judgments of men and to persevere in + this vehement zeal, according to the example of Christ, who, in His zeal, + calls His adversaries a generation of vipers, blind, hypocrites, and + children of the devil. Paul, too, charges the sorcerer with being a child + of the devil, full of all subtlety and all malice; and defames certain + persons as evil workers, dogs, and deceivers. In the opinion of those + delicate-eared persons, nothing could be more bitter or intemperate than + Paul's language. What can be more bitter than the words of the prophets? + The ears of our generation have been made so delicate by the senseless + multitude of flatterers that, as soon as we perceive that anything of ours + is not approved of, we cry out that we are being bitterly assailed; and + when we can repel the truth by no other pretence, we escape by attributing + bitterness, impatience, intemperance, to our adversaries. What would be + the use of salt if it were not pungent, or of the edge of the sword if it + did not slay? Accursed is the man who does the work of the Lord + deceitfully. + </p> + <p> + Wherefore, most excellent Leo, I beseech you to accept my vindication, + made in this letter, and to persuade yourself that I have never thought + any evil concerning your person; further, that I am one who desires that + eternal blessing may fall to your lot, and that I have no dispute with any + man concerning morals, but only concerning the word of truth. In all other + things I will yield to any one, but I neither can nor will forsake and + deny the word. He who thinks otherwise of me, or has taken in my words in + another sense, does not think rightly, and has not taken in the truth. + </p> + <p> + Your see, however, which is called the Court of Rome, and which neither + you nor any man can deny to be more corrupt than any Babylon or Sodom, and + quite, as I believe, of a lost, desperate, and hopeless impiety, this I + have verily abominated, and have felt indignant that the people of Christ + should be cheated under your name and the pretext of the Church of Rome; + and so I have resisted, and will resist, as long as the spirit of faith + shall live in me. Not that I am striving after impossibilities, or hoping + that by my labours alone, against the furious opposition of so many + flatterers, any good can be done in that most disordered Babylon; but that + I feel myself a debtor to my brethren, and am bound to take thought for + them, that fewer of them may be ruined, or that their ruin may be less + complete, by the plagues of Rome. For many years now, nothing else has + overflowed from Rome into the world—as you are not ignorant—than + the laying waste of goods, of bodies, and of souls, and the worst examples + of all the worst things. These things are clearer than the light to all + men; and the Church of Rome, formerly the most holy of all Churches, has + become the most lawless den of thieves, the most shameless of all + brothels, the very kingdom of sin, death, and hell; so that not even + antichrist, if he were to come, could devise any addition to its + wickedness. + </p> + <p> + Meanwhile you, Leo, are sitting like a lamb in the midst of wolves, like + Daniel in the midst of lions, and, with Ezekiel, you dwell among + scorpions. What opposition can you alone make to these monstrous evils? + Take to yourself three or four of the most learned and best of the + cardinals. What are these among so many? You would all perish by poison + before you could undertake to decide on a remedy. It is all over with the + Court of Rome; the wrath of God has come upon her to the uttermost. She + hates councils; she dreads to be reformed; she cannot restrain the madness + of her impiety; she fills up the sentence passed on her mother, of whom it + is said, "We would have healed Babylon, but she is not healed; let us + forsake her." It had been your duty and that of your cardinals to apply a + remedy to these evils, but this gout laughs at the physician's hand, and + the chariot does not obey the reins. Under the influence of these + feelings, I have always grieved that you, most excellent Leo, who were + worthy of a better age, have been made pontiff in this. For the Roman + Court is not worthy of you and those like you, but of Satan himself, who + in truth is more the ruler in that Babylon than you are. + </p> + <p> + Oh, would that, having laid aside that glory which your most abandoned + enemies declare to be yours, you were living rather in the office of a + private priest or on your paternal inheritance! In that glory none are + worthy to glory, except the race of Iscariot, the children of perdition. + For what happens in your court, Leo, except that, the more wicked and + execrable any man is, the more prosperously he can use your name and + authority for the ruin of the property and souls of men, for the + multiplication of crimes, for the oppression of faith and truth and of the + whole Church of God? Oh, Leo! in reality most unfortunate, and sitting on + a most perilous throne, I tell you the truth, because I wish you well; for + if Bernard felt compassion for his Anastasius at a time when the Roman + see, though even then most corrupt, was as yet ruling with better hope + than now, why should not we lament, to whom so much further corruption and + ruin has been added in three hundred years? + </p> + <p> + Is it not true that there is nothing under the vast heavens more corrupt, + more pestilential, more hateful, than the Court of Rome? She incomparably + surpasses the impiety of the Turks, so that in very truth she, who was + formerly the gate of heaven, is now a sort of open mouth of hell, and such + a mouth as, under the urgent wrath of God, cannot be blocked up; one + course alone being left to us wretched men: to call back and save some + few, if we can, from that Roman gulf. + </p> + <p> + Behold, Leo, my father, with what purpose and on what principle it is that + I have stormed against that seat of pestilence. I am so far from having + felt any rage against your person that I even hoped to gain favour with + you and to aid you in your welfare by striking actively and vigorously at + that your prison, nay, your hell. For whatever the efforts of all minds + can contrive against the confusion of that impious Court will be + advantageous to you and to your welfare, and to many others with you. + Those who do harm to her are doing your office; those who in every way + abhor her are glorifying Christ; in short, those are Christians who are + not Romans. + </p> + <p> + But, to say yet more, even this never entered my heart: to inveigh against + the Court of Rome or to dispute at all about her. For, seeing all remedies + for her health to be desperate, I looked on her with contempt, and, giving + her a bill of divorcement, said to her, "He that is unjust, let him be + unjust still; and he that is filthy, let him be filthy still," giving + myself up to the peaceful and quiet study of sacred literature, that by + this I might be of use to the brethren living about me. + </p> + <p> + While I was making some advance in these studies, Satan opened his eyes + and goaded on his servant John Eccius, that notorious adversary of Christ, + by the unchecked lust for fame, to drag me unexpectedly into the arena, + trying to catch me in one little word concerning the primacy of the Church + of Rome, which had fallen from me in passing. That boastful Thraso, + foaming and gnashing his teeth, proclaimed that he would dare all things + for the glory of God and for the honour of the holy apostolic seat; and, + being puffed up respecting your power, which he was about to misuse, he + looked forward with all certainty to victory; seeking to promote, not so + much the primacy of Peter, as his own pre-eminence among the theologians + of this age; for he thought it would contribute in no slight degree to + this, if he were to lead Luther in triumph. The result having proved + unfortunate for the sophist, an incredible rage torments him; for he feels + that whatever discredit to Rome has arisen through me has been caused by + the fault of himself alone. + </p> + <p> + Suffer me, I pray you, most excellent Leo, both to plead my own cause, and + to accuse your true enemies. I believe it is known to you in what way + Cardinal Cajetan, your imprudent and unfortunate, nay unfaithful, legate, + acted towards me. When, on account of my reverence for your name, I had + placed myself and all that was mine in his hands, he did not so act as to + establish peace, which he could easily have established by one little + word, since I at that time promised to be silent and to make an end of my + case, if he would command my adversaries to do the same. But that man of + pride, not content with this agreement, began to justify my adversaries, + to give them free licence, and to order me to recant, a thing which was + certainly not in his commission. Thus indeed, when the case was in the + best position, it came through his vexatious tyranny into a much worse + one. Therefore whatever has followed upon this is the fault not of Luther, + but entirely of Cajetan, since he did not suffer me to be silent and + remain quiet, which at that time I was entreating for with all my might. + What more was it my duty to do? + </p> + <p> + Next came Charles Miltitz, also a nuncio from your Blessedness. He, though + he went up and down with much and varied exertion, and omitted nothing + which could tend to restore the position of the cause thrown into + confusion by the rashness and pride of Cajetan, had difficulty, even with + the help of that very illustrious prince the Elector Frederick, in at last + bringing about more than one familiar conference with me. In these I again + yielded to your great name, and was prepared to keep silence, and to + accept as my judge either the Archbishop of Treves, or the Bishop of + Naumburg; and thus it was done and concluded. While this was being done + with good hope of success, lo! that other and greater enemy of yours, + Eccius, rushed in with his Leipsic disputation, which he had undertaken + against Carlstadt, and, having taken up a new question concerning the + primacy of the Pope, turned his arms unexpectedly against me, and + completely overthrew the plan for peace. Meanwhile Charles Miltitz was + waiting, disputations were held, judges were being chosen, but no decision + was arrived at. And no wonder! for by the falsehoods, pretences, and arts + of Eccius the whole business was brought into such thorough disorder, + confusion, and festering soreness, that, whichever way the sentence might + lean, a greater conflagration was sure to arise; for he was seeking, not + after truth, but after his own credit. In this case too I omitted nothing + which it was right that I should do. + </p> + <p> + I confess that on this occasion no small part of the corruptions of Rome + came to light; but, if there was any offence in this, it was the fault of + Eccius, who, in taking on him a burden beyond his strength, and in + furiously aiming at credit for himself, unveiled to the whole world the + disgrace of Rome. + </p> + <p> + Here is that enemy of yours, Leo, or rather of your Court; by his example + alone we may learn that an enemy is not more baneful than a flatterer. For + what did he bring about by his flattery, except evils which no king could + have brought about? At this day the name of the Court of Rome stinks in + the nostrils of the world, the papal authority is growing weak, and its + notorious ignorance is evil spoken of. We should hear none of these + things, if Eccius had not disturbed the plans of Miltitz and myself for + peace. He feels this clearly enough himself in the indignation he shows, + too late and in vain, against the publication of my books. He ought to + have reflected on this at the time when he was all mad for renown, and was + seeking in your cause nothing but his own objects, and that with the + greatest peril to you. The foolish man hoped that, from fear of your name, + I should yield and keep silence; for I do not think he presumed on his + talents and learning. Now, when he sees that I am very confident and speak + aloud, he repents too late of his rashness, and sees—if indeed he + does see it—that there is One in heaven who resists the proud, and + humbles the presumptuous. + </p> + <p> + Since then we were bringing about by this disputation nothing but the + greater confusion of the cause of Rome, Charles Miltitz for the third time + addressed the Fathers of the Order, assembled in chapter, and sought their + advice for the settlement of the case, as being now in a most troubled and + perilous state. Since, by the favour of God, there was no hope of + proceeding against me by force, some of the more noted of their number + were sent to me, and begged me at least to show respect to your person and + to vindicate in a humble letter both your innocence and my own. They said + that the affair was not as yet in a position of extreme hopelessness, if + Leo X., in his inborn kindliness, would put his hand to it. On this I, who + have always offered and wished for peace, in order that I might devote + myself to calmer and more useful pursuits, and who for this very purpose + have acted with so much spirit and vehemence, in order to put down by the + strength and impetuosity of my words, as well as of my feelings, men whom + I saw to be very far from equal to myself—I, I say, not only gladly + yielded, but even accepted it with joy and gratitude, as the greatest + kindness and benefit, if you should think it right to satisfy my hopes. + </p> + <p> + Thus I come, most blessed Father, and in all abasement beseech you to put + to your hand, if it is possible, and impose a curb to those flatterers who + are enemies of peace, while they pretend peace. But there is no reason, + most blessed Father, why any one should assume that I am to utter a + recantation, unless he prefers to involve the case in still greater + confusion. Moreover, I cannot bear with laws for the interpretation of the + word of God, since the word of God, which teaches liberty in all other + things, ought not to be bound. Saving these two things, there is nothing + which I am not able, and most heartily willing, to do or to suffer. I hate + contention; I will challenge no one; in return I wish not to be + challenged; but, being challenged, I will not be dumb in the cause of + Christ my Master. For your Blessedness will be able by one short and easy + word to call these controversies before you and suppress them, and to + impose silence and peace on both sides—a word which I have ever + longed to hear. + </p> + <p> + Therefore, Leo, my Father, beware of listening to those sirens who make + you out to be not simply a man, but partly a god, so that you can command + and require whatever you will. It will not happen so, nor will you + prevail. You are the servant of servants, and more than any other man, in + a most pitiable and perilous position. Let not those men deceive you who + pretend that you are lord of the world; who will not allow any one to be a + Christian without your authority; who babble of your having power over + heaven, hell, and purgatory. These men are your enemies and are seeking + your soul to destroy it, as Isaiah says, "My people, they that call thee + blessed are themselves deceiving thee." They are in error who raise you + above councils and the universal Church; they are in error who attribute + to you alone the right of interpreting Scripture. All these men are + seeking to set up their own impieties in the Church under your name, and + alas! Satan has gained much through them in the time of your predecessors. + </p> + <p> + In brief, trust not in any who exalt you, but in those who humiliate you. + For this is the judgment of God: "He hath cast down the mighty from their + seat, and hath exalted the humble." See how unlike Christ was to His + successors, though all will have it that they are His vicars. I fear that + in truth very many of them have been in too serious a sense His vicars, + for a vicar represents a prince who is absent. Now if a pontiff rules + while Christ is absent and does not dwell in his heart, what else is he + but a vicar of Christ? And then what is that Church but a multitude + without Christ? What indeed is such a vicar but antichrist and an idol? + How much more rightly did the Apostles speak, who call themselves servants + of a present Christ, not the vicars of an absent one! + </p> + <p> + Perhaps I am shamelessly bold in seeming to teach so great a head, by whom + all men ought to be taught, and from whom, as those plagues of yours + boast, the thrones of judges receive their sentence; but I imitate St. + Bernard in his book concerning Considerations addressed to Eugenius, a + book which ought to be known by heart by every pontiff. I do this, not + from any desire to teach, but as a duty, from that simple and faithful + solicitude which teaches us to be anxious for all that is safe for our + neighbours, and does not allow considerations of worthiness or + unworthiness to be entertained, being intent only on the dangers or + advantage of others. For since I know that your Blessedness is driven and + tossed by the waves at Rome, so that the depths of the sea press on you + with infinite perils, and that you are labouring under such a condition of + misery that you need even the least help from any the least brother, I do + not seem to myself to be acting unsuitably if I forget your majesty till I + shall have fulfilled the office of charity. I will not flatter in so + serious and perilous a matter; and if in this you do not see that I am + your friend and most thoroughly your subject, there is One to see and + judge. + </p> + <p> + In fine, that I may not approach you empty-handed, blessed Father, I bring + with me this little treatise, published under your name, as a good omen of + the establishment of peace and of good hope. By this you may perceive in + what pursuits I should prefer and be able to occupy myself to more profit, + if I were allowed, or had been hitherto allowed, by your impious + flatterers. It is a small matter, if you look to its exterior, but, unless + I mistake, it is a summary of the Christian life put together in small + compass, if you apprehend its meaning. I, in my poverty, have no other + present to make you, nor do you need anything else than to be enriched by + a spiritual gift. I commend myself to your Paternity and Blessedness, whom + may the Lord Jesus preserve for ever. Amen. + </p> + <p> + Wittenberg, 6th September, 1520. + </p> + <p> + <a name="link2H_4_0002" id="link2H_4_0002"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CONCERNING CHRISTIAN LIBERTY + </h2> + <p> + Christian faith has appeared to many an easy thing; nay, not a few even + reckon it among the social virtues, as it were; and this they do because + they have not made proof of it experimentally, and have never tasted of + what efficacy it is. For it is not possible for any man to write well + about it, or to understand well what is rightly written, who has not at + some time tasted of its spirit, under the pressure of tribulation; while + he who has tasted of it, even to a very small extent, can never write, + speak, think, or hear about it sufficiently. For it is a living fountain, + springing up into eternal life, as Christ calls it in John iv. + </p> + <p> + Now, though I cannot boast of my abundance, and though I know how poorly I + am furnished, yet I hope that, after having been vexed by various + temptations, I have attained some little drop of faith, and that I can + speak of this matter, if not with more elegance, certainly with more + solidity, than those literal and too subtle disputants who have hitherto + discoursed upon it without understanding their own words. That I may open + then an easier way for the ignorant—for these alone I am trying to + serve—I first lay down these two propositions, concerning spiritual + liberty and servitude:— + </p> + <p> + A Christian man is the most free lord of all, and subject to none; a + Christian man is the most dutiful servant of all, and subject to every + one. + </p> + <p> + Although these statements appear contradictory, yet, when they are found + to agree together, they will make excellently for my purpose. They are + both the statements of Paul himself, who says, "Though I be free from all + men, yet have I made myself servant unto all" (1 Cor. ix. 19), and "Owe no + man anything, but to love one another" (Rom. xiii. 8). Now love is by its + own nature dutiful and obedient to the beloved object. Thus even Christ, + though Lord of all things, was yet made of a woman; made under the law; at + once free and a servant; at once in the form of God and in the form of a + servant. + </p> + <p> + Let us examine the subject on a deeper and less simple principle. Man is + composed of a twofold nature, a spiritual and a bodily. As regards the + spiritual nature, which they name the soul, he is called the spiritual, + inward, new man; as regards the bodily nature, which they name the flesh, + he is called the fleshly, outward, old man. The Apostle speaks of this: + "Though our outward man perish, yet the inward man is renewed day by day" + (2 Cor. iv. 16). The result of this diversity is that in the Scriptures + opposing statements are made concerning the same man, the fact being that + in the same man these two men are opposed to one another; the flesh + lusting against the spirit, and the spirit against the flesh (Gal. v. 17). + </p> + <p> + We first approach the subject of the inward man, that we may see by what + means a man becomes justified, free, and a true Christian; that is, a + spiritual, new, and inward man. It is certain that absolutely none among + outward things, under whatever name they may be reckoned, has any + influence in producing Christian righteousness or liberty, nor, on the + other hand, unrighteousness or slavery. This can be shown by an easy + argument. + </p> + <p> + What can it profit the soul that the body should be in good condition, + free, and full of life; that it should eat, drink, and act according to + its pleasure; when even the most impious slaves of every kind of vice are + prosperous in these matters? Again, what harm can ill-health, bondage, + hunger, thirst, or any other outward evil, do to the soul, when even the + most pious of men and the freest in the purity of their conscience, are + harassed by these things? Neither of these states of things has to do with + the liberty or the slavery of the soul. + </p> + <p> + And so it will profit nothing that the body should be adorned with sacred + vestments, or dwell in holy places, or be occupied in sacred offices, or + pray, fast, and abstain from certain meats, or do whatever works can be + done through the body and in the body. Something widely different will be + necessary for the justification and liberty of the soul, since the things + I have spoken of can be done by any impious person, and only hypocrites + are produced by devotion to these things. On the other hand, it will not + at all injure the soul that the body should be clothed in profane raiment, + should dwell in profane places, should eat and drink in the ordinary + fashion, should not pray aloud, and should leave undone all the things + above mentioned, which may be done by hypocrites. + </p> + <p> + And, to cast everything aside, even speculation, meditations, and whatever + things can be performed by the exertions of the soul itself, are of no + profit. One thing, and one alone, is necessary for life, justification, + and Christian liberty; and that is the most holy word of God, the Gospel + of Christ, as He says, "I am the resurrection and the life; he that + believeth in Me shall not die eternally" (John xi. 25), and also, "If the + Son shall make you free, ye shall be free indeed" (John viii. 36), and, + "Man shall not live by bread alone, but by every word that proceedeth out + of the mouth of God" (Matt. iv. 4). + </p> + <p> + Let us therefore hold it for certain and firmly established that the soul + can do without everything except the word of God, without which none at + all of its wants are provided for. But, having the word, it is rich and + wants for nothing, since that is the word of life, of truth, of light, of + peace, of justification, of salvation, of joy, of liberty, of wisdom, of + virtue, of grace, of glory, and of every good thing. It is on this account + that the prophet in a whole Psalm (Psalm cxix.), and in many other places, + sighs for and calls upon the word of God with so many groanings and words. + </p> + <p> + Again, there is no more cruel stroke of the wrath of God than when He + sends a famine of hearing His words (Amos viii. 11), just as there is no + greater favour from Him than the sending forth of His word, as it is said, + "He sent His word and healed them, and delivered them from their + destructions" (Psalm cvii. 20). Christ was sent for no other office than + that of the word; and the order of Apostles, that of bishops, and that of + the whole body of the clergy, have been called and instituted for no + object but the ministry of the word. + </p> + <p> + But you will ask, What is this word, and by what means is it to be used, + since there are so many words of God? I answer, The Apostle Paul (Rom. i.) + explains what it is, namely the Gospel of God, concerning His Son, + incarnate, suffering, risen, and glorified, through the Spirit, the + Sanctifier. To preach Christ is to feed the soul, to justify it, to set it + free, and to save it, if it believes the preaching. For faith alone and + the efficacious use of the word of God, bring salvation. "If thou shalt + confess with thy mouth the Lord Jesus, and shalt believe in thine heart + that God hath raised Him from the dead, thou shalt be saved" (Rom. x. 9); + and again, "Christ is the end of the law for righteousness to every one + that believeth" (Rom. x. 4), and "The just shall live by faith" (Rom. i. + 17). For the word of God cannot be received and honoured by any works, but + by faith alone. Hence it is clear that as the soul needs the word alone + for life and justification, so it is justified by faith alone, and not by + any works. For if it could be justified by any other means, it would have + no need of the word, nor consequently of faith. + </p> + <p> + But this faith cannot consist at all with works; that is, if you imagine + that you can be justified by those works, whatever they are, along with + it. For this would be to halt between two opinions, to worship Baal, and + to kiss the hand to him, which is a very great iniquity, as Job says. + Therefore, when you begin to believe, you learn at the same time that all + that is in you is utterly guilty, sinful, and damnable, according to that + saying, "All have sinned, and come short of the glory of God" (Rom. iii. + 23), and also: "There is none righteous, no, not one; they are all gone + out of the way; they are together become unprofitable: there is none that + doeth good, no, not one" (Rom. iii. 10-12). When you have learnt this, you + will know that Christ is necessary for you, since He has suffered and + risen again for you, that, believing on Him, you might by this faith + become another man, all your sins being remitted, and you being justified + by the merits of another, namely of Christ alone. + </p> + <p> + Since then this faith can reign only in the inward man, as it is said, + "With the heart man believeth unto righteousness" (Rom. x. 10); and since + it alone justifies, it is evident that by no outward work or labour can + the inward man be at all justified, made free, and saved; and that no + works whatever have any relation to him. And so, on the other hand, it is + solely by impiety and incredulity of heart that he becomes guilty and a + slave of sin, deserving condemnation, not by any outward sin or work. + Therefore the first care of every Christian ought to be to lay aside all + reliance on works, and strengthen his faith alone more and more, and by it + grow in the knowledge, not of works, but of Christ Jesus, who has suffered + and risen again for him, as Peter teaches (1 Peter v.) when he makes no + other work to be a Christian one. Thus Christ, when the Jews asked Him + what they should do that they might work the works of God, rejected the + multitude of works, with which He saw that they were puffed up, and + commanded them one thing only, saying, "This is the work of God: that ye + believe on Him whom He hath sent, for Him hath God the Father sealed" + (John vi. 27, 29). + </p> + <p> + Hence a right faith in Christ is an incomparable treasure, carrying with + it universal salvation and preserving from all evil, as it is said, "He + that believeth and is baptised shall be saved; but he that believeth not + shall be damned" (Mark xvi. 16). Isaiah, looking to this treasure, + predicted, "The consumption decreed shall overflow with righteousness. For + the Lord God of hosts shall make a consumption, even determined (verbum + abbreviatum et consummans), in the midst of the land" (Isa. x. 22, 23). As + if he said, "Faith, which is the brief and complete fulfilling of the law, + will fill those who believe with such righteousness that they will need + nothing else for justification." Thus, too, Paul says, "For with the heart + man believeth unto righteousness" (Rom. x. 10). + </p> + <p> + But you ask how it can be the fact that faith alone justifies, and affords + without works so great a treasure of good things, when so many works, + ceremonies, and laws are prescribed to us in the Scriptures? I answer, + Before all things bear in mind what I have said: that faith alone without + works justifies, sets free, and saves, as I shall show more clearly below. + </p> + <p> + Meanwhile it is to be noted that the whole Scripture of God is divided + into two parts: precepts and promises. The precepts certainly teach us + what is good, but what they teach is not forthwith done. For they show us + what we ought to do, but do not give us the power to do it. They were + ordained, however, for the purpose of showing man to himself, that through + them he may learn his own impotence for good and may despair of his own + strength. For this reason they are called the Old Testament, and are so. + </p> + <p> + For example, "Thou shalt not covet," is a precept by which we are all + convicted of sin, since no man can help coveting, whatever efforts to the + contrary he may make. In order therefore that he may fulfil the precept, + and not covet, he is constrained to despair of himself and to seek + elsewhere and through another the help which he cannot find in himself; as + it is said, "O Israel, thou hast destroyed thyself; but in Me is thine + help" (Hosea xiii. 9). Now what is done by this one precept is done by + all; for all are equally impossible of fulfilment by us. + </p> + <p> + Now when a man has through the precepts been taught his own impotence, and + become anxious by what means he may satisfy the law—for the law must + be satisfied, so that no jot or tittle of it may pass away, otherwise he + must be hopelessly condemned—then, being truly humbled and brought + to nothing in his own eyes, he finds in himself no resource for + justification and salvation. + </p> + <p> + Then comes in that other part of Scripture, the promises of God, which + declare the glory of God, and say, "If you wish to fulfil the law, and, as + the law requires, not to covet, lo! believe in Christ, in whom are + promised to you grace, justification, peace, and liberty." All these + things you shall have, if you believe, and shall be without them if you do + not believe. For what is impossible for you by all the works of the law, + which are many and yet useless, you shall fulfil in an easy and summary + way through faith, because God the Father has made everything to depend on + faith, so that whosoever has it has all things, and he who has it not has + nothing. "For God hath concluded them all in unbelief, that He might have + mercy upon all" (Rom. xi. 32). Thus the promises of God give that which + the precepts exact, and fulfil what the law commands; so that all is of + God alone, both the precepts and their fulfilment. He alone commands; He + alone also fulfils. Hence the promises of God belong to the New Testament; + nay, are the New Testament. + </p> + <p> + Now, since these promises of God are words of holiness, truth, + righteousness, liberty, and peace, and are full of universal goodness, the + soul, which cleaves to them with a firm faith, is so united to them, nay, + thoroughly absorbed by them, that it not only partakes in, but is + penetrated and saturated by, all their virtues. For if the touch of Christ + was healing, how much more does that most tender spiritual touch, nay, + absorption of the word, communicate to the soul all that belongs to the + word! In this way therefore the soul, through faith alone, without works, + is from the word of God justified, sanctified, endued with truth, peace, + and liberty, and filled full with every good thing, and is truly made the + child of God, as it is said, "To them gave He power to become the sons of + God, even to them that believe on His name" (John i. 12). + </p> + <p> + From all this it is easy to understand why faith has such great power, and + why no good works, nor even all good works put together, can compare with + it, since no work can cleave to the word of God or be in the soul. Faith + alone and the word reign in it; and such as is the word, such is the soul + made by it, just as iron exposed to fire glows like fire, on account of + its union with the fire. It is clear then that to a Christian man his + faith suffices for everything, and that he has no need of works for + justification. But if he has no need of works, neither has he need of the + law; and if he has no need of the law, he is certainly free from the law, + and the saying is true, "The law is not made for a righteous man" (1 Tim. + i. 9). This is that Christian liberty, our faith, the effect of which is, + not that we should be careless or lead a bad life, but that no one should + need the law or works for justification and salvation. + </p> + <p> + Let us consider this as the first virtue of faith; and let us look also to + the second. This also is an office of faith: that it honours with the + utmost veneration and the highest reputation Him in whom it believes, + inasmuch as it holds Him to be truthful and worthy of belief. For there is + no honour like that reputation of truth and righteousness with which we + honour Him in whom we believe. What higher credit can we attribute to any + one than truth and righteousness, and absolute goodness? On the other + hand, it is the greatest insult to brand any one with the reputation of + falsehood and unrighteousness, or to suspect him of these, as we do when + we disbelieve him. + </p> + <p> + Thus the soul, in firmly believing the promises of God, holds Him to be + true and righteous; and it can attribute to God no higher glory than the + credit of being so. The highest worship of God is to ascribe to Him truth, + righteousness, and whatever qualities we must ascribe to one in whom we + believe. In doing this the soul shows itself prepared to do His whole + will; in doing this it hallows His name, and gives itself up to be dealt + with as it may please God. For it cleaves to His promises, and never + doubts that He is true, just, and wise, and will do, dispose, and provide + for all things in the best way. Is not such a soul, in this its faith, + most obedient to God in all things? What commandment does there remain + which has not been amply fulfilled by such an obedience? What fulfilment + can be more full than universal obedience? Now this is not accomplished by + works, but by faith alone. + </p> + <p> + On the other hand, what greater rebellion, impiety, or insult to God can + there be, than not to believe His promises? What else is this, than either + to make God a liar, or to doubt His truth—that is, to attribute + truth to ourselves, but to God falsehood and levity? In doing this, is not + a man denying God and setting himself up as an idol in his own heart? What + then can works, done in such a state of impiety, profit us, were they even + angelic or apostolic works? Rightly hath God shut up all, not in wrath nor + in lust, but in unbelief, in order that those who pretend that they are + fulfilling the law by works of purity and benevolence (which are social + and human virtues) may not presume that they will therefore be saved, but, + being included in the sin of unbelief, may either seek mercy, or be justly + condemned. + </p> + <p> + But when God sees that truth is ascribed to Him, and that in the faith of + our hearts He is honoured with all the honour of which He is worthy, then + in return He honours us on account of that faith, attributing to us truth + and righteousness. For faith does truth and righteousness in rendering to + God what is His; and therefore in return God gives glory to our + righteousness. It is true and righteous that God is true and righteous; + and to confess this and ascribe these attributes to Him, this it is to be + true and righteous. Thus He says, "Them that honour Me I will honour, and + they that despise Me shall be lightly esteemed" (1 Sam. ii. 30). And so + Paul says that Abraham's faith was imputed to him for righteousness, + because by it he gave glory to God; and that to us also, for the same + reason, it shall be imputed for righteousness, if we believe (Rom. iv.). + </p> + <p> + The third incomparable grace of faith is this: that it unites the soul to + Christ, as the wife to the husband, by which mystery, as the Apostle + teaches, Christ and the soul are made one flesh. Now if they are one + flesh, and if a true marriage—nay, by far the most perfect of all + marriages—is accomplished between them (for human marriages are but + feeble types of this one great marriage), then it follows that all they + have becomes theirs in common, as well good things as evil things; so that + whatsoever Christ possesses, that the believing soul may take to itself + and boast of as its own, and whatever belongs to the soul, that Christ + claims as His. + </p> + <p> + If we compare these possessions, we shall see how inestimable is the gain. + Christ is full of grace, life, and salvation; the soul is full of sin, + death, and condemnation. Let faith step in, and then sin, death, and hell + will belong to Christ, and grace, life, and salvation to the soul. For, if + He is a Husband, He must needs take to Himself that which is His wife's, + and at the same time, impart to His wife that which is His. For, in giving + her His own body and Himself, how can He but give her all that is His? + And, in taking to Himself the body of His wife, how can He but take to + Himself all that is hers? + </p> + <p> + In this is displayed the delightful sight, not only of communion, but of a + prosperous warfare, of victory, salvation, and redemption. For, since + Christ is God and man, and is such a Person as neither has sinned, nor + dies, nor is condemned, nay, cannot sin, die, or be condemned, and since + His righteousness, life, and salvation are invincible, eternal, and + almighty,—when I say, such a Person, by the wedding-ring of faith, + takes a share in the sins, death, and hell of His wife, nay, makes them + His own, and deals with them no otherwise than as if they were His, and as + if He Himself had sinned; and when He suffers, dies, and descends to hell, + that He may overcome all things, and since sin, death, and hell cannot + swallow Him up, they must needs be swallowed up by Him in stupendous + conflict. For His righteousness rises above the sins of all men; His life + is more powerful than all death; His salvation is more unconquerable than + all hell. + </p> + <p> + Thus the believing soul, by the pledge of its faith in Christ, becomes + free from all sin, fearless of death, safe from hell, and endowed with the + eternal righteousness, life, and salvation of its Husband Christ. Thus He + presents to Himself a glorious bride, without spot or wrinkle, cleansing + her with the washing of water by the word; that is, by faith in the word + of life, righteousness, and salvation. Thus He betrothes her unto Himself + "in faithfulness, in righteousness, and in judgment, and in + loving-kindness, and in mercies" (Hosea ii. 19, 20). + </p> + <p> + Who then can value highly enough these royal nuptials? Who can comprehend + the riches of the glory of this grace? Christ, that rich and pious + Husband, takes as a wife a needy and impious harlot, redeeming her from + all her evils and supplying her with all His good things. It is impossible + now that her sins should destroy her, since they have been laid upon + Christ and swallowed up in Him, and since she has in her Husband Christ a + righteousness which she may claim as her own, and which she can set up + with confidence against all her sins, against death and hell, saying, "If + I have sinned, my Christ, in whom I believe, has not sinned; all mine is + His, and all His is mine," as it is written, "My beloved is mine, and I am + His" (Cant. ii. 16). This is what Paul says: "Thanks be to God, which + giveth us the victory through our Lord Jesus Christ," victory over sin and + death, as he says, "The sting of death is sin, and the strength of sin is + the law" (1 Cor. xv. 56, 57). + </p> + <p> + From all this you will again understand why so much importance is + attributed to faith, so that it alone can fulfil the law and justify + without any works. For you see that the First Commandment, which says, + "Thou shalt worship one God only," is fulfilled by faith alone. If you + were nothing but good works from the soles of your feet to the crown of + your head, you would not be worshipping God, nor fulfilling the First + Commandment, since it is impossible to worship God without ascribing to + Him the glory of truth and of universal goodness, as it ought in truth to + be ascribed. Now this is not done by works, but only by faith of heart. It + is not by working, but by believing, that we glorify God, and confess Him + to be true. On this ground faith alone is the righteousness of a Christian + man, and the fulfilling of all the commandments. For to him who fulfils + the first the task of fulfilling all the rest is easy. + </p> + <p> + Works, since they are irrational things, cannot glorify God, although they + may be done to the glory of God, if faith be present. But at present we + are inquiring, not into the quality of the works done, but into him who + does them, who glorifies God, and brings forth good works. This is faith + of heart, the head and the substance of all our righteousness. Hence that + is a blind and perilous doctrine which teaches that the commandments are + fulfilled by works. The commandments must have been fulfilled previous to + any good works, and good works follow their fulfillment, as we shall see. + </p> + <p> + But, that we may have a wider view of that grace which our inner man has + in Christ, we must know that in the Old Testament God sanctified to + Himself every first-born male. The birthright was of great value, giving a + superiority over the rest by the double honour of priesthood and kingship. + For the first-born brother was priest and lord of all the rest. + </p> + <p> + Under this figure was foreshown Christ, the true and only First-born of + God the Father and of the Virgin Mary, and a true King and Priest, not in + a fleshly and earthly sense. For His kingdom is not of this world; it is + in heavenly and spiritual things that He reigns and acts as Priest; and + these are righteousness, truth, wisdom, peace, salvation, etc. Not but + that all things, even those of earth and hell, are subject to Him—for + otherwise how could He defend and save us from them?—but it is not + in these, nor by these, that His kingdom stands. + </p> + <p> + So, too, His priesthood does not consist in the outward display of + vestments and gestures, as did the human priesthood of Aaron and our + ecclesiastical priesthood at this day, but in spiritual things, wherein, + in His invisible office, He intercedes for us with God in heaven, and + there offers Himself, and performs all the duties of a priest, as Paul + describes Him to the Hebrews under the figure of Melchizedek. Nor does He + only pray and intercede for us; He also teaches us inwardly in the spirit + with the living teachings of His Spirit. Now these are the two special + offices of a priest, as is figured to us in the case of fleshly priests by + visible prayers and sermons. + </p> + <p> + As Christ by His birthright has obtained these two dignities, so He + imparts and communicates them to every believer in Him, under that law of + matrimony of which we have spoken above, by which all that is the + husband's is also the wife's. Hence all we who believe on Christ are kings + and priests in Christ, as it is said, "Ye are a chosen generation, a royal + priesthood, a holy nation, a peculiar people, that ye should show forth + the praises of Him who hath called you out of darkness into His marvellous + light" (1 Peter ii. 9). + </p> + <p> + These two things stand thus. First, as regards kingship, every Christian + is by faith so exalted above all things that, in spiritual power, he is + completely lord of all things, so that nothing whatever can do him any + hurt; yea, all things are subject to him, and are compelled to be + subservient to his salvation. Thus Paul says, "All things work together + for good to them who are the called" (Rom. viii. 28), and also, "Whether + life, or death, or things present, or things to come, all are yours; and + ye are Christ's" (1 Cor. iii. 22, 23). + </p> + <p> + Not that in the sense of corporeal power any one among Christians has been + appointed to possess and rule all things, according to the mad and + senseless idea of certain ecclesiastics. That is the office of kings, + princes, and men upon earth. In the experience of life we see that we are + subjected to all things, and suffer many things, even death. Yea, the more + of a Christian any man is, to so many the more evils, sufferings, and + deaths is he subject, as we see in the first place in Christ the + First-born, and in all His holy brethren. + </p> + <p> + This is a spiritual power, which rules in the midst of enemies, and is + powerful in the midst of distresses. And this is nothing else than that + strength is made perfect in my weakness, and that I can turn all things to + the profit of my salvation; so that even the cross and death are compelled + to serve me and to work together for my salvation. This is a lofty and + eminent dignity, a true and almighty dominion, a spiritual empire, in + which there is nothing so good, nothing so bad, as not to work together + for my good, if only I believe. And yet there is nothing of which I have + need—for faith alone suffices for my salvation—unless that in + it faith may exercise the power and empire of its liberty. This is the + inestimable power and liberty of Christians. + </p> + <p> + Nor are we only kings and the freest of all men, but also priests for + ever, a dignity far higher than kingship, because by that priesthood we + are worthy to appear before God, to pray for others, and to teach one + another mutually the things which are of God. For these are the duties of + priests, and they cannot possibly be permitted to any unbeliever. Christ + has obtained for us this favour, if we believe in Him: that just as we are + His brethren and co-heirs and fellow-kings with Him, so we should be also + fellow-priests with Him, and venture with confidence, through the spirit + of faith, to come into the presence of God, and cry, "Abba, Father!" and + to pray for one another, and to do all things which we see done and + figured in the visible and corporeal office of priesthood. But to an + unbelieving person nothing renders service or work for good. He himself is + in servitude to all things, and all things turn out for evil to him, + because he uses all things in an impious way for his own advantage, and + not for the glory of God. And thus he is not a priest, but a profane + person, whose prayers are turned into sin, nor does he ever appear in the + presence of God, because God does not hear sinners. + </p> + <p> + Who then can comprehend the loftiness of that Christian dignity which, by + its royal power, rules over all things, even over death, life, and sin, + and, by its priestly glory, is all-powerful with God, since God does what + He Himself seeks and wishes, as it is written, "He will fulfil the desire + of them that fear Him; He also will hear their cry, and will save them"? + (Psalm cxlv. 19). This glory certainly cannot be attained by any works, + but by faith only. + </p> + <p> + From these considerations any one may clearly see how a Christian man is + free from all things; so that he needs no works in order to be justified + and saved, but receives these gifts in abundance from faith alone. Nay, + were he so foolish as to pretend to be justified, set free, saved, and + made a Christian, by means of any good work, he would immediately lose + faith, with all its benefits. Such folly is prettily represented in the + fable where a dog, running along in the water and carrying in his mouth a + real piece of meat, is deceived by the reflection of the meat in the + water, and, in trying with open mouth to seize it, loses the meat and its + image at the same time. + </p> + <p> + Here you will ask, "If all who are in the Church are priests, by what + character are those whom we now call priests to be distinguished from the + laity?" I reply, By the use of these words, "priest," "clergy," "spiritual + person," "ecclesiastic," an injustice has been done, since they have been + transferred from the remaining body of Christians to those few who are + now, by hurtful custom, called ecclesiastics. For Holy Scripture makes no + distinction between them, except that those who are now boastfully called + popes, bishops, and lords, it calls ministers, servants, and stewards, who + are to serve the rest in the ministry of the word, for teaching the faith + of Christ and the liberty of believers. For though it is true that we are + all equally priests, yet we cannot, nor, if we could, ought we all to, + minister and teach publicly. Thus Paul says, "Let a man so account of us + as of the ministers of Christ and stewards of the mysteries of God" (1 + Cor. iv. 1). + </p> + <p> + This bad system has now issued in such a pompous display of power and such + a terrible tyranny that no earthly government can be compared to it, as if + the laity were something else than Christians. Through this perversion of + things it has happened that the knowledge of Christian grace, of faith, of + liberty, and altogether of Christ, has utterly perished, and has been + succeeded by an intolerable bondage to human works and laws; and, + according to the Lamentations of Jeremiah, we have become the slaves of + the vilest men on earth, who abuse our misery to all the disgraceful and + ignominious purposes of their own will. + </p> + <p> + Returning to the subject which we had begun, I think it is made clear by + these considerations that it is not sufficient, nor a Christian course, to + preach the works, life, and words of Christ in a historic manner, as facts + which it suffices to know as an example how to frame our life, as do those + who are now held the best preachers, and much less so to keep silence + altogether on these things and to teach in their stead the laws of men and + the decrees of the Fathers. There are now not a few persons who preach and + read about Christ with the object of moving the human affections to + sympathise with Christ, to indignation against the Jews, and other + childish and womanish absurdities of that kind. + </p> + <p> + Now preaching ought to have the object of promoting faith in Him, so that + He may not only be Christ, but a Christ for you and for me, and that what + is said of Him, and what He is called, may work in us. And this faith is + produced and is maintained by preaching why Christ came, what He has + brought us and given to us, and to what profit and advantage He is to be + received. This is done when the Christian liberty which we have from + Christ Himself is rightly taught, and we are shown in what manner all we + Christians are kings and priests, and how we are lords of all things, and + may be confident that whatever we do in the presence of God is pleasing + and acceptable to Him. + </p> + <p> + Whose heart would not rejoice in its inmost core at hearing these things? + Whose heart, on receiving so great a consolation, would not become sweet + with the love of Christ, a love to which it can never attain by any laws + or works? Who can injure such a heart, or make it afraid? If the + consciousness of sin or the horror of death rush in upon it, it is + prepared to hope in the Lord, and is fearless of such evils, and + undisturbed, until it shall look down upon its enemies. For it believes + that the righteousness of Christ is its own, and that its sin is no longer + its own, but that of Christ; but, on account of its faith in Christ, all + its sin must needs be swallowed up from before the face of the + righteousness of Christ, as I have said above. It learns, too, with the + Apostle, to scoff at death and sin, and to say, "O death, where is thy + sting? O grave, where is thy victory? The sting of death is sin, and the + strength of sin is the law. But thanks be to God, which giveth us the + victory through our Lord Jesus Christ" (1 Cor. xv. 55-57). For death is + swallowed up in victory, not only the victory of Christ, but ours also, + since by faith it becomes ours, and in it we too conquer. + </p> + <p> + Let it suffice to say this concerning the inner man and its liberty, and + concerning that righteousness of faith which needs neither laws nor good + works; nay, they are even hurtful to it, if any one pretends to be + justified by them. + </p> + <p> + And now let us turn to the other part: to the outward man. Here we shall + give an answer to all those who, taking offence at the word of faith and + at what I have asserted, say, "If faith does everything, and by itself + suffices for justification, why then are good works commanded? Are we then + to take our ease and do no works, content with faith?" Not so, impious + men, I reply; not so. That would indeed really be the case, if we were + thoroughly and completely inner and spiritual persons; but that will not + happen until the last day, when the dead shall be raised. As long as we + live in the flesh, we are but beginning and making advances in that which + shall be completed in a future life. On this account the Apostle calls + that which we have in this life the firstfruits of the Spirit (Rom. viii. + 23). In future we shall have the tenths, and the fullness of the Spirit. + To this part belongs the fact I have stated before: that the Christian is + the servant of all and subject to all. For in that part in which he is + free he does no works, but in that in which he is a servant he does all + works. Let us see on what principle this is so. + </p> + <p> + Although, as I have said, inwardly, and according to the spirit, a man is + amply enough justified by faith, having all that he requires to have, + except that this very faith and abundance ought to increase from day to + day, even till the future life, still he remains in this mortal life upon + earth, in which it is necessary that he should rule his own body and have + intercourse with men. Here then works begin; here he must not take his + ease; here he must give heed to exercise his body by fastings, watchings, + labour, and other regular discipline, so that it may be subdued to the + spirit, and obey and conform itself to the inner man and faith, and not + rebel against them nor hinder them, as is its nature to do if it is not + kept under. For the inner man, being conformed to God and created after + the image of God through faith, rejoices and delights itself in Christ, in + whom such blessings have been conferred on it, and hence has only this + task before it: to serve God with joy and for nought in free love. + </p> + <p> + But in doing this he comes into collision with that contrary will in his + own flesh, which is striving to serve the world and to seek its own + gratification. This the spirit of faith cannot and will not bear, but + applies itself with cheerfulness and zeal to keep it down and restrain it, + as Paul says, "I delight in the law of God after the inward man; but I see + another law in my members, warring against the law of my mind and bringing + me into captivity to the law of sin" (Rom. vii. 22, 23), and again, "I + keep under my body, and bring it unto subjection, lest that by any means, + when I have preached to others, I myself should be a castaway" (1 Cor. ix. + 27), and "They that are Christ's have crucified the flesh, with the + affections and lusts" (Gal. v. 24). + </p> + <p> + These works, however, must not be done with any notion that by them a man + can be justified before God—for faith, which alone is righteousness + before God, will not bear with this false notion—but solely with + this purpose: that the body may be brought into subjection, and be + purified from its evil lusts, so that our eyes may be turned only to + purging away those lusts. For when the soul has been cleansed by faith and + made to love God, it would have all things to be cleansed in like manner, + and especially its own body, so that all things might unite with it in the + love and praise of God. Thus it comes that, from the requirements of his + own body, a man cannot take his ease, but is compelled on its account to + do many good works, that he may bring it into subjection. Yet these works + are not the means of his justification before God; he does them out of + disinterested love to the service of God; looking to no other end than to + do what is well-pleasing to Him whom he desires to obey most dutifully in + all things. + </p> + <p> + On this principle every man may easily instruct himself in what measure, + and with what distinctions, he ought to chasten his own body. He will + fast, watch, and labour, just as much as he sees to suffice for keeping + down the wantonness and concupiscence of the body. But those who pretend + to be justified by works are looking, not to the mortification of their + lusts, but only to the works themselves; thinking that, if they can + accomplish as many works and as great ones as possible, all is well with + them, and they are justified. Sometimes they even injure their brain, and + extinguish nature, or at least make it useless. This is enormous folly, + and ignorance of Christian life and faith, when a man seeks, without + faith, to be justified and saved by works. + </p> + <p> + To make what we have said more easily understood, let us set it forth + under a figure. The works of a Christian man, who is justified and saved + by his faith out of the pure and unbought mercy of God, ought to be + regarded in the same light as would have been those of Adam and Eve in + paradise and of all their posterity if they had not sinned. Of them it is + said, "The Lord God took the man and put him into the garden of Eden to + dress it and to keep it" (Gen. ii. 15). Now Adam had been created by God + just and righteous, so that he could not have needed to be justified and + made righteous by keeping the garden and working in it; but, that he might + not be unemployed, God gave him the business of keeping and cultivating + paradise. These would have indeed been works of perfect freedom, being + done for no object but that of pleasing God, and not in order to obtain + justification, which he already had to the full, and which would have been + innate in us all. + </p> + <p> + So it is with the works of a believer. Being by his faith replaced afresh + in paradise and created anew, he does not need works for his + justification, but that he may not be idle, but may exercise his own body + and preserve it. His works are to be done freely, with the sole object of + pleasing God. Only we are not yet fully created anew in perfect faith and + love; these require to be increased, not, however, through works, but + through themselves. + </p> + <p> + A bishop, when he consecrates a church, confirms children, or performs any + other duty of his office, is not consecrated as bishop by these works; + nay, unless he had been previously consecrated as bishop, not one of those + works would have any validity; they would be foolish, childish, and + ridiculous. Thus a Christian, being consecrated by his faith, does good + works; but he is not by these works made a more sacred person, or more a + Christian. That is the effect of faith alone; nay, unless he were + previously a believer and a Christian, none of his works would have any + value at all; they would really be impious and damnable sins. + </p> + <p> + True, then, are these two sayings: "Good works do not make a good man, but + a good man does good works"; "Bad works do not make a bad man, but a bad + man does bad works." Thus it is always necessary that the substance or + person should be good before any good works can be done, and that good + works should follow and proceed from a good person. As Christ says, "A + good tree cannot bring forth evil fruit, neither can a corrupt tree bring + forth good fruit" (Matt. vii. 18). Now it is clear that the fruit does not + bear the tree, nor does the tree grow on the fruit; but, on the contrary, + the trees bear the fruit, and the fruit grows on the trees. + </p> + <p> + As then trees must exist before their fruit, and as the fruit does not + make the tree either good or bad, but on the contrary, a tree of either + kind produces fruit of the same kind, so must first the person of the man + be good or bad before he can do either a good or a bad work; and his works + do not make him bad or good, but he himself makes his works either bad or + good. + </p> + <p> + We may see the same thing in all handicrafts. A bad or good house does not + make a bad or good builder, but a good or bad builder makes a good or bad + house. And in general no work makes the workman such as it is itself; but + the workman makes the work such as he is himself. Such is the case, too, + with the works of men. Such as the man himself is, whether in faith or in + unbelief, such is his work: good if it be done in faith; bad if in + unbelief. But the converse is not true that, such as the work is, such the + man becomes in faith or in unbelief. For as works do not make a believing + man, so neither do they make a justified man; but faith, as it makes a man + a believer and justified, so also it makes his works good. + </p> + <p> + Since then works justify no man, but a man must be justified before he can + do any good work, it is most evident that it is faith alone which, by the + mere mercy of God through Christ, and by means of His word, can worthily + and sufficiently justify and save the person; and that a Christian man + needs no work, no law, for his salvation; for by faith he is free from all + law, and in perfect freedom does gratuitously all that he does, seeking + nothing either of profit or of salvation—since by the grace of God + he is already saved and rich in all things through his faith—but + solely that which is well-pleasing to God. + </p> + <p> + So, too, no good work can profit an unbeliever to justification and + salvation; and, on the other hand, no evil work makes him an evil and + condemned person, but that unbelief, which makes the person and the tree + bad, makes his works evil and condemned. Wherefore, when any man is made + good or bad, this does not arise from his works, but from his faith or + unbelief, as the wise man says, "The beginning of sin is to fall away from + God"; that is, not to believe. Paul says, "He that cometh to God must + believe" (Heb. xi. 6); and Christ says the same thing: "Either make the + tree good and his fruit good; or else make the tree corrupt, and his fruit + corrupt" (Matt. xii. 33),—as much as to say, He who wishes to have + good fruit will begin with the tree, and plant a good one; even so he who + wishes to do good works must begin, not by working, but by believing, + since it is this which makes the person good. For nothing makes the person + good but faith, nor bad but unbelief. + </p> + <p> + It is certainly true that, in the sight of men, a man becomes good or evil + by his works; but here "becoming" means that it is thus shown and + recognised who is good or evil, as Christ says, "By their fruits ye shall + know them" (Matt. vii. 20). But all this stops at appearances and + externals; and in this matter very many deceive themselves, when they + presume to write and teach that we are to be justified by good works, and + meanwhile make no mention even of faith, walking in their own ways, ever + deceived and deceiving, going from bad to worse, blind leaders of the + blind, wearying themselves with many works, and yet never attaining to + true righteousness, of whom Paul says, "Having a form of godliness, but + denying the power thereof, ever learning and never able to come to the + knowledge of the truth" (2 Tim. iii. 5, 7). + </p> + <p> + He then who does not wish to go astray, with these blind ones, must look + further than to the works of the law or the doctrine of works; nay, must + turn away his sight from works, and look to the person, and to the manner + in which it may be justified. Now it is justified and saved, not by works + or laws, but by the word of God—that is, by the promise of His grace—so + that the glory may be to the Divine majesty, which has saved us who + believe, not by works of righteousness which we have done, but according + to His mercy, by the word of His grace. + </p> + <p> + From all this it is easy to perceive on what principle good works are to + be cast aside or embraced, and by what rule all teachings put forth + concerning works are to be understood. For if works are brought forward as + grounds of justification, and are done under the false persuasion that we + can pretend to be justified by them, they lay on us the yoke of necessity, + and extinguish liberty along with faith, and by this very addition to + their use they become no longer good, but really worthy of condemnation. + For such works are not free, but blaspheme the grace of God, to which + alone it belongs to justify and save through faith. Works cannot + accomplish this, and yet, with impious presumption, through our folly, + they take it on themselves to do so; and thus break in with violence upon + the office and glory of grace. + </p> + <p> + We do not then reject good works; nay, we embrace them and teach them in + the highest degree. It is not on their own account that we condemn them, + but on account of this impious addition to them and the perverse notion of + seeking justification by them. These things cause them to be only good in + outward show, but in reality not good, since by them men are deceived and + deceive others, like ravening wolves in sheep's clothing. + </p> + <p> + Now this leviathan, this perverted notion about works, is invincible when + sincere faith is wanting. For those sanctified doers of works cannot but + hold it till faith, which destroys it, comes and reigns in the heart. + Nature cannot expel it by her own power; nay, cannot even see it for what + it is, but considers it as a most holy will. And when custom steps in + besides, and strengthens this pravity of nature, as has happened by means + of impious teachers, then the evil is incurable, and leads astray + multitudes to irreparable ruin. Therefore, though it is good to preach and + write about penitence, confession, and satisfaction, yet if we stop there, + and do not go on to teach faith, such teaching is without doubt deceitful + and devilish. For Christ, speaking by His servant John, not only said, + "Repent ye," but added, "for the kingdom of heaven is at hand" (Matt. iii. + 2). + </p> + <p> + For not one word of God only, but both, should be preached; new and old + things should be brought out of the treasury, as well the voice of the law + as the word of grace. The voice of the law should be brought forward, that + men may be terrified and brought to a knowledge of their sins, and thence + be converted to penitence and to a better manner of life. But we must not + stop here; that would be to wound only and not to bind up, to strike and + not to heal, to kill and not to make alive, to bring down to hell and not + to bring back, to humble and not to exalt. Therefore the word of grace and + of the promised remission of sin must also be preached, in order to teach + and set up faith, since without that word contrition, penitence, and all + other duties, are performed and taught in vain. + </p> + <p> + There still remain, it is true, preachers of repentance and grace, but + they do not explain the law and the promises of God to such an end, and in + such a spirit, that men may learn whence repentance and grace are to come. + For repentance comes from the law of God, but faith or grace from the + promises of God, as it is said, "Faith cometh by hearing, and hearing by + the word of God" (Rom. x. 17), whence it comes that a man, when humbled + and brought to the knowledge of himself by the threatenings and terrors of + the law, is consoled and raised up by faith in the Divine promise. Thus + "weeping may endure for a night, but joy cometh in the morning" (Psalm + xxx. 5). Thus much we say concerning works in general, and also concerning + those which the Christian practises with regard to his own body. + </p> + <p> + Lastly, we will speak also of those works which he performs towards his + neighbour. For man does not live for himself alone in this mortal body, in + order to work on its account, but also for all men on earth; nay, he lives + only for others, and not for himself. For it is to this end that he brings + his own body into subjection, that he may be able to serve others more + sincerely and more freely, as Paul says, "None of us liveth to himself, + and no man dieth to himself. For whether we live, we live unto the Lord; + and whether we die, we die unto the Lord" (Rom. xiv. 7, 8). Thus it is + impossible that he should take his ease in this life, and not work for the + good of his neighbours, since he must needs speak, act, and converse among + men, just as Christ was made in the likeness of men and found in fashion + as a man, and had His conversation among men. + </p> + <p> + Yet a Christian has need of none of these things for justification and + salvation, but in all his works he ought to entertain this view and look + only to this object—that he may serve and be useful to others in all + that he does; having nothing before his eyes but the necessities and the + advantage of his neighbour. Thus the Apostle commands us to work with our + own hands, that we may have to give to those that need. He might have + said, that we may support ourselves; but he tells us to give to those that + need. It is the part of a Christian to take care of his own body for the + very purpose that, by its soundness and well-being, he may be enabled to + labour, and to acquire and preserve property, for the aid of those who are + in want, that thus the stronger member may serve the weaker member, and we + may be children of God, thoughtful and busy one for another, bearing one + another's burdens, and so fulfilling the law of Christ. + </p> + <p> + Here is the truly Christian life, here is faith really working by love, + when a man applies himself with joy and love to the works of that freest + servitude in which he serves others voluntarily and for nought, himself + abundantly satisfied in the fulness and riches of his own faith. + </p> + <p> + Thus, when Paul had taught the Philippians how they had been made rich by + that faith in Christ in which they had obtained all things, he teaches + them further in these words: "If there be therefore any consolation in + Christ, if any comfort of love, if any fellowship of the Spirit, if any + bowels and mercies, fulfil ye my joy, that ye be like-minded, having the + same love, being of one accord, of one mind. Let nothing be done through + strife or vainglory; but in lowliness of mind let each esteem other better + than themselves. Look not every man on his own things, but every man also + on the things of others" (Phil. ii. 1-4). + </p> + <p> + In this we see clearly that the Apostle lays down this rule for a + Christian life: that all our works should be directed to the advantage of + others, since every Christian has such abundance through his faith that + all his other works and his whole life remain over and above wherewith to + serve and benefit his neighbour of spontaneous goodwill. + </p> + <p> + To this end he brings forward Christ as an example, saying, "Let this mind + be in you, which was also in Christ Jesus, who, being in the form of God, + thought it not robbery to be equal with God, but made Himself of no + reputation, and took upon Him the form of a servant, and was made in the + likeness of men; and being found in fashion as a man, He humbled Himself, + and became obedient unto death" (Phil. ii. 5-8). This most wholesome + saying of the Apostle has been darkened to us by men who, totally + misunderstanding the expressions "form of God," "form of a servant," + "fashion," "likeness of men," have transferred them to the natures of + Godhead and manhood. Paul's meaning is this: Christ, when He was full of + the form of God and abounded in all good things, so that He had no need of + works or sufferings to be just and saved—for all these things He had + from the very beginning—yet was not puffed up with these things, and + did not raise Himself above us and arrogate to Himself power over us, + though He might lawfully have done so, but, on the contrary, so acted in + labouring, working, suffering, and dying, as to be like the rest of men, + and no otherwise than a man in fashion and in conduct, as if He were in + want of all things and had nothing of the form of God; and yet all this He + did for our sakes, that He might serve us, and that all the works He + should do under that form of a servant might become ours. + </p> + <p> + Thus a Christian, like Christ his Head, being full and in abundance + through his faith, ought to be content with this form of God, obtained by + faith; except that, as I have said, he ought to increase this faith till + it be perfected. For this faith is his life, justification, and salvation, + preserving his person itself and making it pleasing to God, and bestowing + on him all that Christ has, as I have said above, and as Paul affirms: + "The life which I now live in the flesh I live by the faith of the Son of + God" (Gal. ii. 20). Though he is thus free from all works, yet he ought to + empty himself of this liberty, take on him the form of a servant, be made + in the likeness of men, be found in fashion as a man, serve, help, and in + every way act towards his neighbour as he sees that God through Christ has + acted and is acting towards him. All this he should do freely, and with + regard to nothing but the good pleasure of God, and he should reason thus:— + </p> + <p> + Lo! my God, without merit on my part, of His pure and free mercy, has + given to me, an unworthy, condemned, and contemptible creature all the + riches of justification and salvation in Christ, so that I no longer am in + want of anything, except of faith to believe that this is so. For such a + Father, then, who has overwhelmed me with these inestimable riches of His, + why should I not freely, cheerfully, and with my whole heart, and from + voluntary zeal, do all that I know will be pleasing to Him and acceptable + in His sight? I will therefore give myself as a sort of Christ, to my + neighbour, as Christ has given Himself to me; and will do nothing in this + life except what I see will be needful, advantageous, and wholesome for my + neighbour, since by faith I abound in all good things in Christ. + </p> + <p> + Thus from faith flow forth love and joy in the Lord, and from love a + cheerful, willing, free spirit, disposed to serve our neighbour + voluntarily, without taking any account of gratitude or ingratitude, + praise or blame, gain or loss. Its object is not to lay men under + obligations, nor does it distinguish between friends and enemies, or look + to gratitude or ingratitude, but most freely and willingly spends itself + and its goods, whether it loses them through ingratitude, or gains + goodwill. For thus did its Father, distributing all things to all men + abundantly and freely, making His sun to rise upon the just and the + unjust. Thus, too, the child does and endures nothing except from the free + joy with which it delights through Christ in God, the Giver of such great + gifts. + </p> + <p> + You see, then, that, if we recognize those great and precious gifts, as + Peter says, which have been given to us, love is quickly diffused in our + hearts through the Spirit, and by love we are made free, joyful, + all-powerful, active workers, victors over all our tribulations, servants + to our neighbour, and nevertheless lords of all things. But, for those who + do not recognise the good things given to them through Christ, Christ has + been born in vain; such persons walk by works, and will never attain the + taste and feeling of these great things. Therefore just as our neighbour + is in want, and has need of our abundance, so we too in the sight of God + were in want, and had need of His mercy. And as our heavenly Father has + freely helped us in Christ, so ought we freely to help our neighbour by + our body and works, and each should become to other a sort of Christ, so + that we may be mutually Christs, and that the same Christ may be in all of + us; that is, that we may be truly Christians. + </p> + <p> + Who then can comprehend the riches and glory of the Christian life? It can + do all things, has all things, and is in want of nothing; is lord over + sin, death, and hell, and at the same time is the obedient and useful + servant of all. But alas! it is at this day unknown throughout the world; + it is neither preached nor sought after, so that we are quite ignorant + about our own name, why we are and are called Christians. We are certainly + called so from Christ, who is not absent, but dwells among us—provided, + that is, that we believe in Him and are reciprocally and mutually one the + Christ of the other, doing to our neighbour as Christ does to us. But now, + in the doctrine of men, we are taught only to seek after merits, rewards, + and things which are already ours, and we have made of Christ a taskmaster + far more severe than Moses. + </p> + <p> + The Blessed Virgin beyond all others, affords us an example of the same + faith, in that she was purified according to the law of Moses, and like + all other women, though she was bound by no such law and had no need of + purification. Still she submitted to the law voluntarily and of free love, + making herself like the rest of women, that she might not offend or throw + contempt on them. She was not justified by doing this; but, being already + justified, she did it freely and gratuitously. Thus ought our works too to + be done, and not in order to be justified by them; for, being first + justified by faith, we ought to do all our works freely and cheerfully for + the sake of others. + </p> + <p> + St. Paul circumcised his disciple Timothy, not because he needed + circumcision for his justification, but that he might not offend or + contemn those Jews, weak in the faith, who had not yet been able to + comprehend the liberty of faith. On the other hand, when they contemned + liberty and urged that circumcision was necessary for justification, he + resisted them, and would not allow Titus to be circumcised. For, as he + would not offend or contemn any one's weakness in faith, but yielded for + the time to their will, so, again, he would not have the liberty of faith + offended or contemned by hardened self-justifiers, but walked in a middle + path, sparing the weak for the time, and always resisting the hardened, + that he might convert all to the liberty of faith. On the same principle + we ought to act, receiving those that are weak in the faith, but boldly + resisting these hardened teachers of works, of whom we shall hereafter + speak at more length. + </p> + <p> + Christ also, when His disciples were asked for the tribute money, asked of + Peter whether the children of a king were not free from taxes. Peter + agreed to this; yet Jesus commanded him to go to the sea, saying, "Lest we + should offend them, go thou to the sea, and cast a hook, and take up the + fish that first cometh up; and when thou hast opened his mouth thou shalt + find a piece of money; that take, and give unto them for Me and thee" + (Matt. xvii. 27). + </p> + <p> + This example is very much to our purpose; for here Christ calls Himself + and His disciples free men and children of a King, in want of nothing; and + yet He voluntarily submits and pays the tax. Just as far, then, as this + work was necessary or useful to Christ for justification or salvation, so + far do all His other works or those of His disciples avail for + justification. They are really free and subsequent to justification, and + only done to serve others and set them an example. + </p> + <p> + Such are the works which Paul inculcated, that Christians should be + subject to principalities and powers and ready to every good work (Titus + iii. 1), not that they may be justified by these things—for they are + already justified by faith—but that in liberty of spirit they may + thus be the servants of others and subject to powers, obeying their will + out of gratuitous love. + </p> + <p> + Such, too, ought to have been the works of all colleges, monasteries, and + priests; every one doing the works of his own profession and state of + life, not in order to be justified by them, but in order to bring his own + body into subjection, as an example to others, who themselves also need to + keep under their bodies, and also in order to accommodate himself to the + will of others, out of free love. But we must always guard most carefully + against any vain confidence or presumption of being justified, gaining + merit, or being saved by these works, this being the part of faith alone, + as I have so often said. + </p> + <p> + Any man possessing this knowledge may easily keep clear of danger among + those innumerable commands and precepts of the Pope, of bishops, of + monasteries, of churches, of princes, and of magistrates, which some + foolish pastors urge on us as being necessary for justification and + salvation, calling them precepts of the Church, when they are not so at + all. For the Christian freeman will speak thus: I will fast, I will pray, + I will do this or that which is commanded me by men, not as having any + need of these things for justification or salvation, but that I may thus + comply with the will of the Pope, of the bishop, of such a community or + such a magistrate, or of my neighbour as an example to him; for this cause + I will do and suffer all things, just as Christ did and suffered much more + for me, though He needed not at all to do so on His own account, and made + Himself for my sake under the law, when He was not under the law. And + although tyrants may do me violence or wrong in requiring obedience to + these things, yet it will not hurt me to do them, so long as they are not + done against God. + </p> + <p> + From all this every man will be able to attain a sure judgment and + faithful discrimination between all works and laws, and to know who are + blind and foolish pastors, and who are true and good ones. For whatsoever + work is not directed to the sole end either of keeping under the body, or + of doing service to our neighbour—provided he require nothing + contrary to the will of God—is no good or Christian work. Hence I + greatly fear that at this day few or no colleges, monasteries, altars, or + ecclesiastical functions are Christian ones; and the same may be said of + fasts and special prayers to certain saints. I fear that in all these + nothing is being sought but what is already ours; while we fancy that by + these things our sins are purged away and salvation is attained, and thus + utterly do away with Christian liberty. This comes from ignorance of + Christian faith and liberty. + </p> + <p> + This ignorance and this crushing of liberty are diligently promoted by the + teaching of very many blind pastors, who stir up and urge the people to a + zeal for these things, praising them and puffing them up with their + indulgences, but never teaching faith. Now I would advise you, if you have + any wish to pray, to fast, or to make foundations in churches, as they + call it, to take care not to do so with the object of gaining any + advantage, either temporal or eternal. You will thus wrong your faith, + which alone bestows all things on you, and the increase of which, either + by working or by suffering, is alone to be cared for. What you give, give + freely and without price, that others may prosper and have increase from + you and your goodness. Thus you will be a truly good man and a Christian. + For what to you are your goods and your works, which are done over and + above for the subjection of the body, since you have abundance for + yourself through your faith, in which God has given you all things? + </p> + <p> + We give this rule: the good things which we have from God ought to flow + from one to another and become common to all, so that every one of us may, + as it were, put on his neighbour, and so behave towards him as if he were + himself in his place. They flowed and do flow from Christ to us; He put us + on, and acted for us as if He Himself were what we are. From us they flow + to those who have need of them; so that my faith and righteousness ought + to be laid down before God as a covering and intercession for the sins of + my neighbour, which I am to take on myself, and so labour and endure + servitude in them, as if they were my own; for thus has Christ done for + us. This is true love and the genuine truth of Christian life. But only + there is it true and genuine where there is true and genuine faith. Hence + the Apostle attributes to charity this quality: that she seeketh not her + own. + </p> + <p> + We conclude therefore that a Christian man does not live in himself, but + in Christ and in his neighbour, or else is no Christian: in Christ by + faith; in his neighbour by love. By faith he is carried upwards above + himself to God, and by love he sinks back below himself to his neighbour, + still always-abiding in God and His love, as Christ says, "Verily I say + unto you, Hereafter ye shall see heaven open, and the angels of God + ascending and descending upon the Son of man" (John i. 51). + </p> + <p> + Thus much concerning liberty, which, as you see, is a true and spiritual + liberty, making our hearts free from all sins, laws, and commandments, as + Paul says, "The law is not made for a righteous man" (1 Tim. i. 9), and + one which surpasses all other external liberties, as far as heaven is + above earth. May Christ make us to understand and preserve this liberty. + Amen. + </p> + <p> + Finally, for the sake of those to whom nothing can be stated so well but + that they misunderstand and distort it, we must add a word, in case they + can understand even that. There are very many persons who, when they hear + of this liberty of faith, straightway turn it into an occasion of licence. + They think that everything is now lawful for them, and do not choose to + show themselves free men and Christians in any other way than by their + contempt and reprehension of ceremonies, of traditions, of human laws; as + if they were Christians merely because they refuse to fast on stated days, + or eat flesh when others fast, or omit the customary prayers; scoffing at + the precepts of men, but utterly passing over all the rest that belongs to + the Christian religion. On the other hand, they are most pertinaciously + resisted by those who strive after salvation solely by their observance of + and reverence for ceremonies, as if they would be saved merely because + they fast on stated days, or abstain from flesh, or make formal prayers; + talking loudly of the precepts of the Church and of the Fathers, and not + caring a straw about those things which belong to our genuine faith. Both + these parties are plainly culpable, in that, while they neglect matters + which are of weight and necessary for salvation, they contend noisily + about such as are without weight and not necessary. + </p> + <p> + How much more rightly does the Apostle Paul teach us to walk in the middle + path, condemning either extreme and saying, "Let not him that eateth + despise him that eateth not; and let not him which eateth not judge him + that eateth" (Rom. xiv. 3)! You see here how the Apostle blames those who, + not from religious feeling, but in mere contempt, neglect and rail at + ceremonial observances, and teaches them not to despise, since this + "knowledge puffeth up." Again, he teaches the pertinacious upholders of + these things not to judge their opponents. For neither party observes + towards the other that charity which edifieth. In this matter we must + listen to Scripture, which teaches us to turn aside neither to the right + hand nor to the left, but to follow those right precepts of the Lord which + rejoice the heart. For just as a man is not righteous merely because he + serves and is devoted to works and ceremonial rites, so neither will he be + accounted righteous merely because he neglects and despises them. + </p> + <p> + It is not from works that we are set free by the faith of Christ, but from + the belief in works, that is from foolishly presuming to seek + justification through works. Faith redeems our consciences, makes them + upright, and preserves them, since by it we recognise the truth that + justification does not depend on our works, although good works neither + can nor ought to be absent, just as we cannot exist without food and drink + and all the functions of this mortal body. Still it is not on them that + our justification is based, but on faith; and yet they ought not on that + account to be despised or neglected. Thus in this world we are compelled + by the needs of this bodily life; but we are not hereby justified. "My + kingdom is not hence, nor of this world," says Christ; but He does not + say, "My kingdom is not here, nor in this world." Paul, too, says, "Though + we walk in the flesh, we do not war after the flesh" (2 Cor. x. 3), and + "The life which I now live in the flesh I live by the faith of the Son of + God" (Gal. ii. 20). Thus our doings, life, and being, in works and + ceremonies, are done from the necessities of this life, and with the + motive of governing our bodies; but yet we are not justified by these + things, but by the faith of the Son of God. + </p> + <p> + The Christian must therefore walk in the middle path, and set these two + classes of men before his eyes. He may meet with hardened and obstinate + ceremonialists, who, like deaf adders, refuse to listen to the truth of + liberty, and cry up, enjoin, and urge on us their ceremonies, as if they + could justify us without faith. Such were the Jews of old, who would not + understand, that they might act well. These men we must resist, do just + the contrary to what they do, and be bold to give them offence, lest by + this impious notion of theirs they should deceive many along with + themselves. Before the eyes of these men it is expedient to eat flesh, to + break fasts, and to do in behalf of the liberty of faith things which they + hold to be the greatest sins. We must say of them, "Let them alone; they + be blind leaders of the blind" (Matt. xv. 14). In this way Paul also would + not have Titus circumcised, though these men urged it; and Christ defended + the Apostles, who had plucked ears of corn on the Sabbath day; and many + like instances. + </p> + <p> + Or else we may meet with simple-minded and ignorant persons, weak in the + faith, as the Apostle calls them, who are as yet unable to apprehend that + liberty of faith, even if willing to do so. These we must spare, lest they + should be offended. We must bear with their infirmity, till they shall be + more fully instructed. For since these men do not act thus from hardened + malice, but only from weakness of faith, therefore, in order to avoid + giving them offence, we must keep fasts and do other things which they + consider necessary. This is required of us by charity, which injures no + one, but serves all men. It is not the fault of these persons that they + are weak, but that of their pastors, who by the snares and weapons of + their own traditions have brought them into bondage and wounded their + souls when they ought to have been set free and healed by the teaching of + faith and liberty. Thus the Apostle says, "If meat make my brother to + offend, I will eat no flesh while the world standeth" (1 Cor. viii. 13); + and again, "I know, and am persuaded by the Lord Jesus, that there is + nothing unclean of itself; but to him that esteemeth anything to be + unclean, to him it is unclean. It is evil for that man who eateth with + offence" (Rom. xiv. 14, 20). + </p> + <p> + Thus, though we ought boldly to resist those teachers of tradition, and + though the laws of the pontiffs, by which they make aggressions on the + people of God, deserve sharp reproof, yet we must spare the timid crowd, + who are held captive by the laws of those impious tyrants, till they are + set free. Fight vigorously against the wolves, but on behalf of the sheep, + not against the sheep. And this you may do by inveighing against the laws + and lawgivers, and yet at the same time observing these laws with the + weak, lest they be offended, until they shall themselves recognise the + tyranny, and understand their own liberty. If you wish to use your + liberty, do it secretly, as Paul says, "Hast thou faith? have it to + thyself before God" (Rom. xiv. 22). But take care not to use it in the + presence of the weak. On the other hand, in the presence of tyrants and + obstinate opposers, use your liberty in their despite, and with the utmost + pertinacity, that they too may understand that they are tyrants, and their + laws useless for justification, nay that they had no right to establish + such laws. + </p> + <p> + Since then we cannot live in this world without ceremonies and works, + since the hot and inexperienced period of youth has need of being + restrained and protected by such bonds, and since every one is bound to + keep under his own body by attention to these things, therefore the + minister of Christ must be prudent and faithful in so ruling and teaching + the people of Christ, in all these matters, that no root of bitterness may + spring up among them, and so many be defiled, as Paul warned the Hebrews; + that is, that they may not lose the faith, and begin to be defiled by a + belief in works as the means of justification. This is a thing which + easily happens, and defiles very many, unless faith be constantly + inculcated along with works. It is impossible to avoid this evil, when + faith is passed over in silence, and only the ordinances of men are + taught, as has been done hitherto by the pestilent, impious, and + soul-destroying traditions of our pontiffs and opinions of our + theologians. An infinite number of souls have been drawn down to hell by + these snares, so that you may recognise the work of antichrist. + </p> + <p> + In brief, as poverty is imperilled amid riches, honesty amid business, + humility amid honours, abstinence amid feasting, purity amid pleasures, so + is justification by faith imperilled among ceremonies. Solomon says, "Can + a man take fire in his bosom, and his clothes not be burned?" (Prov. vi. + 27). And yet as we must live among riches, business, honours, pleasures, + feastings, so must we among ceremonies, that is among perils. Just as + infant boys have the greatest need of being cherished in the bosoms and by + the care of girls, that they may not die, and yet, when they are grown, + there is peril to their salvation in living among girls, so inexperienced + and fervid young men require to be kept in and restrained by the barriers + of ceremonies, even were they of iron, lest their weak minds should rush + headlong into vice. And yet it would be death to them to persevere in + believing that they can be justified by these things. They must rather be + taught that they have been thus imprisoned, not with the purpose of their + being justified or gaining merit in this way, but in order that they might + avoid wrong-doing, and be more easily instructed in that righteousness + which is by faith, a thing which the headlong character of youth would not + bear unless it were put under restraint. + </p> + <p> + Hence in the Christian life ceremonies are to be no otherwise looked upon + than as builders and workmen look upon those preparations for building or + working which are not made with any view of being permanent or anything in + themselves, but only because without them there could be no building and + no work. When the structure is completed, they are laid aside. Here you + see that we do not contemn these preparations, but set the highest value + on them; a belief in them we do contemn, because no one thinks that they + constitute a real and permanent structure. If any one were so manifestly + out of his senses as to have no other object in life but that of setting + up these preparations with all possible expense, diligence, and + perseverance, while he never thought of the structure itself, but pleased + himself and made his boast of these useless preparations and props, should + we not all pity his madness and think that, at the cost thus thrown away, + some great building might have been raised? + </p> + <p> + Thus, too, we do not contemn works and ceremonies—nay, we set the + highest value on them; but we contemn the belief in works, which no one + should consider to constitute true righteousness, as do those hypocrites + who employ and throw away their whole life in the pursuit of works, and + yet never attain to that for the sake of which the works are done. As the + Apostle says, they are "ever learning and never able to come to the + knowledge of the truth" (2 Tim. iii. 7). They appear to wish to build, + they make preparations, and yet they never do build; and thus they + continue in a show of godliness, but never attain to its power. + </p> + <p> + Meanwhile they please themselves with this zealous pursuit, and even dare + to judge all others, whom they do not see adorned with such a glittering + display of works; while, if they had been imbued with faith, they might + have done great things for their own and others' salvation, at the same + cost which they now waste in abuse of the gifts of God. But since human + nature and natural reason, as they call it, are naturally superstitious, + and quick to believe that justification can be attained by any laws or + works proposed to them, and since nature is also exercised and confirmed + in the same view by the practice of all earthly lawgivers, she can never + of her own power free herself from this bondage to works, and come to a + recognition of the liberty of faith. + </p> + <p> + We have therefore need to pray that God will lead us and make us taught of + God, that is, ready to learn from God; and will Himself, as He has + promised, write His law in our hearts; otherwise there is no hope for us. + For unless He himself teach us inwardly this wisdom hidden in a mystery, + nature cannot but condemn it and judge it to be heretical. She takes + offence at it, and it seems folly to her, just as we see that it happened + of old in the case of the prophets and Apostles, and just as blind and + impious pontiffs, with their flatterers, do now in my case and that of + those who are like me, upon whom, together with ourselves, may God at + length have mercy, and lift up the light of His countenance upon them, + that we may know His way upon earth and His saving health among all + nations, who is blessed for evermore. Amen. In the year of the Lord MDXX. + </p> + <p> + <br /> <br /> + </p> +<pre xml:space="preserve"> + + + + + +End of Project Gutenberg's Concerning Christian Liberty, by Martin Luther + +*** END OF THIS PROJECT GUTENBERG EBOOK CONCERNING CHRISTIAN LIBERTY *** + +***** This file should be named 1911-h.htm or 1911-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/9/1/1911/ + +Produced by Elizabeth T. 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