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By Martin Luther
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.
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:--
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.
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.
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).
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.
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.
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.
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).
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.
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.
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