Martin Luther's Treatise on Christian Liberty

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 4:1-45.

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. 9:19), and "Owe no man anything, but to love one another" (Rom. 8:8). 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. 4:16). 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. 5:17).

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 11:25), and also, "If the Son shall make you free, ye shall be free indeed" (John 8:36), and, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matt. 4:4).

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 8:11), 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 107:20). 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.

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. 1:1-32) 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. 10:9); and again, "Christ is the end of the law for righteousness to every one that believeth" (Rom. 10:4), and "The just shall live by faith" (Rom. 1:17). 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.

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. 3:23), 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. 3:10-12). 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.

Since then this faith can reign only in the inward man, as it is said, "With the heart man believeth unto righteousness" (Rom. 10:10); 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 5:1-14) 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 6:27, 29).

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 16:16). 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. 10:22, 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. 10:10).

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.

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.

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 8:9). Now what is done by this one precept is done by all; for all are equally impossible of fulfilment by us.

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.

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. 11:32). 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.

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 1:12).

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. 1:9). 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.

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.

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.

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.

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. 2:30). 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. 4:1-25).

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.

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?

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.

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 lovingkindness, and in mercies" (Hosea 2:19-20).

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. 15:56-57).

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.

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.

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.

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.

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.

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 2:9).

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. 3:22-23).

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.

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.

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.

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 145:19). This glory certainly cannot be attained by any works, but by faith only.

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.

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. 4:1).

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.

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.

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.

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. 15:55-57). 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.

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.

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. 8:23). 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.

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.

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. 7:22-23), 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. 9:27), and "They that are Christ's have crucified the flesh, with the affections and lusts" (Gal. 5:24).

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.

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.

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. 2:15). 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.

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.

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.

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. 7:18). 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.

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.

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.

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.

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. 11:6); 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. 12:33),--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.

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. 7:20). 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. 3:5, 7).

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.

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.

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.

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.3:2).

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.

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. 10:17), 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 30:5). Thus much we say concerning works in general, and also concerning those which the Christian practises with regard to his own body.

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. 14:7-8). 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.

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.

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.

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. 2:1-4).

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.

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. 2:5-8). 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.

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. 2:20). 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:--

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.

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.

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.

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.

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.

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.

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. 27:27).

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.

Such are the works which Paul inculcated, that Christians should be subject to principalities and powers and ready to every good work (Titus 3:1), 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.

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.

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.

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.

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?

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.

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 1:51).

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. 1:9), 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.

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.

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. 14:3)! 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.

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. 10:3), and "The life which I now live in the flesh I live by the faith of the Son of God" (Gal. 2:20). 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.

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. 15:14). 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.

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. 8:13); 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. 14:14, 20).

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. 14:22). 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.

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.

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. 6:27). 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.

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?

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. 3:7). 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.

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.

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.

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Rev. Robert E. Smith
Walther Library
Concordia Theological Seminary

How Christians Should Regard Moses

Sermon by Martin Luther
August 27, 1525

Dear friends, you have often heard that there has never been a public sermon from heaven except twice. Apart from them God has spoken many times through and with men on earth, as in the case of the holy patriarchs Adam, Noah, Abraham, Isaac, Jacob, and others, down to Moses. But in none of these cases did he speak with such glorious splendor, visible reality, or public cry and exclamation as he did on those two occasions. Rather God illuminated their heart within and spoke through their mouth, as Luke indicates in the first chapter of his gospel where he says, "As he spoke by the mouth of his holy prophets from of old" [Luke 1:70]. 
Now the first sermon is in Exodus 19 and 20; by it God caused himself to be heard from heaven with great splendor and might. For the people of Israel heard the trumpets and the voice of God himself.

In the second place God delivered a public sermon through the Holy Spirit on Pentecost [Acts 2:2-4]. On that occasion the Holy Spirit came with great splendor and visible impressiveness, such that there came from heaven the sudden rushing of a mighty wind, and it filled the entire house where the apostles were sitting. And there appeared to them tongues as of fire, distributed and resting on each of them. And they were all filled with the Holy Spirit and began to preach and speak in other tongues. This happened with great splendor and glorious might, so that thereafter the apostles preached so powerfully that the sermons which we hear in the world today are hardly a shadow compared to theirs, so far as the visible splendor and substance of their sermons is concerned. For the apostles spoke in all sorts of languages, performed great miracles, etc. Yet through our preachers today the Holy Spirit does not cause himself to be either heard or seen; nothing is coming down openly from heaven. This is why I have said that there are only two such special and public sermons which have been seen and heard from heaven. To be sure, God spoke also to Christ from heaven, when he was baptized in the Jordan [Matt. 3:17], and [at the Transfiguration] on Mount Tabor [Matt. 17:5]. However none of this took place in the presence of the general public.

God wanted to send that second sermon into the world, for it had earlier been announced by the mouth and in the books of the holy prophets. He will no longer speak that way publicly through sermons. Instead, in the third place, he will come in person with divine glory, so that all creatures will tremble and quake before him [Luke 21:25-27]; and then he will no longer preach to them, but they will see and handle him himself [Luke 24:39].

Now the first sermon, and doctrine, is the law of God. The second is the gospel. These two sermons are not the same. Therefore we must have a good grasp of the matter in order to know how to differentiate between them. We must know what the law is, and what the gospel is. The law commands and requires us to do certain things. The law is thus directed solely to our behavior and consists in making requirements. For God speaks through the law, saying, "Do this, avoid that, this is what I expect of you." The gospel, however, does not preach what we are to do or to avoid. It sets up no requirements but reverses the approach of the law, does the very opposite, and says, "This is what God has done for you; he has let his Son be made flesh for you, has let him be put to death for your sake." So, then, there are two kinds of doctrine and two kinds of works, those of God and those of men. Just as we and God are separated from one another, so also these two doctrines are widely separated from one another. For the gospel teaches exclusively what has been given us by God, and not - as in the case of the law - what we are to do and give to God.

We now want to see how this first sermon sounded forth and with what splendor God gave the law on Mount Sinai. He selected the place where he wanted to be seen and heard. Not that God actually spoke, for he has no mouth, tongue, teeth, or lips as we do. But he who created and formed the mouth of all men [Exod. 4:11] can also make speech and the voice. For no one would be able to speak a single word unless God first gave it, as the prophet says, "It would be impossible to speak except God first put it in our mouth" [Num. 22:38]. Language, speech, and voice are thus gifts of God like any other gifts, such as the fruit on the trees. Now he who fashioned the mouth and put speech in it can also make and use speech even though there is no mouth present. Now the words which are here written were spoken through an angel. This is not to say that only one angel was there, for there was a great multitude there serving God and preaching to the people of Israel at Mount Sinai. The angel, however, who spoke here and did the talking, spoke just as if God himself were speaking and saying, "I am your God, who brought you out of the land of Egypt," etc. [Exod. 20:1], as if Peter or Paul were speaking in God's stead and saying, "I am your God," etc. In his letter to the Galatians [3:19], Paul says that the law was ordained by angels. That is, angels were assigned, in God's behalf, to give the law of God; and Moses, as an intermediary, received it from the angels. I say this so that you might know who gave the law. He did this to them, however, because he wanted thereby to compel, burden, and press the Jews.

What kind of a voice that was, you may well imagine. It was a voice like the voice of a man, such that it was actually heard. The syllables and letters thus made sounds which the physical ear was able to pick up. But it was a bold, glorious, and great voice. As told in Deuteronomy 4:12, the people heard the voice, but saw no one. They heard a powerful voice, for he spoke in a powerful voice, as if in the dark we should hear a voice from a high tower or roof top, and could see no one but only hear the strong voice of a man. And this is why it is called the voice of God, because it was above a human voice.

Now you will hear how God used this voice in order to arouse his people and make them brave. For he intended to institute the tangible and spiritual government. It was previously stated how, on the advice of Jethro, his father-in-law, Moses had established the temporal government and appointed rulers and judges [Exod. 18:13-26]. Beyond that there is yet a spiritual kingdom in which Christ rules in the hearts of men; this kingdom we cannot see, because it consists only in faith and will continue until the Last Day.

These are two kingdoms: the temporal, which governs with the sword and is visible; and the spiritual, which governs solely with grace and with the forgiveness of sins. Between these two kingdoms still another has been placed in the middle, half spiritual and half temporal. It is constituted by the Jews, with commandments and outward ceremonies which prescribe their conduct toward God and men.

The Law of Moses Binds Only the Jews and Not the Gentiles

Here the law of Moses has its place. It is no longer binding on us because it was given only to the people of Israel. And Israel accepted this law for itself and its descendants, while the Gentiles were excluded. To be sure, the Gentiles have certain laws in common with the Jews, such as these: there is one God, no one is to do wrong to another, no one is to commit adultery or murder or steal, and others like them. This is written by nature into their hearts; they did not hear it straight from heaven as the Jews did. This is why this entire text does not pertain to the Gentiles. I say this on account of the enthusiasts. (2) For you see and hear how they read Moses, extol him, and bring up the way he ruled the people with commandments. They try to be clever, and think they know something more than is presented in the gospel; so they minimize faith, contrive something new, and boastfully claim that it comes from the Old Testament. They desire to govern people according to the letter of the law of Moses, as if no one had ever read it before.

But we will not have this sort of thing. We would rather not preach again for the rest of our life than to let Moses return and to let Christ be torn out of our hearts. We will not have Moses as ruler or lawgiver any longer. Indeed God himself will not have it either. Moses was an intermediary solely for the Jewish people. It was to them that he gave the law. We must therefore silence the mouths of those factious spirits who say, "Thus says Moses," etc. Here you simply reply: Moses has nothing to do with us. If I were to accept Moses in one commandment, I would have to accept the entire Moses. Thus the consequence would be that if I accept Moses as master, then I must have myself circumcised, (3) wash my clothes in the Jewish way, eat and drink and dress thus and so, and observe all that stuff. So, then, we will neither observe nor accept Moses. Moses is dead. His rule ended when Christ came. He is of no further service.

That Moses does not bind the Gentiles can be proved from Exodus 20:1, where God himself speaks, "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage." This text makes it clear that even the Ten Commandments do not pertain to us. For God never led us out of Egypt, but only the Jews. The sectarian spirits want to saddle us with Moses and all the commandments. We will just skip that. We will regard Moses as a teacher, but we will not regard him as our lawgiver - unless he agrees with both the New Testament and the natural law. Therefore it is clear enough that Moses is the lawgiver of the Jews and not of the Gentiles. He has given the Jews a sign whereby they should lay hold of God, when they call upon him as the God who brought them out of Egypt. The Christians have a different sign, whereby they conceive of God as the One who gave his Son, etc.

Again one can prove it from the third commandment (4) that Moses does not pertain to Gentiles and Christians. For Paul [Col. 2:16] and the New Testament [Matt. 12:1-12John 5:167:22-239:14-16] abolish the sabbath, to show us that the sabbath was given to the Jews alone, for whom it is a stern commandment. The prophets referred to it too, that the sabbath of the Jews would be abolished. For Isaiah says in the last chapter, "When the Savior comes, then such will be the time, one sabbath after the other, one month after the other," etc. [Isa. 66:23]. This is as though he were trying to say, "It will be the sabbath every day, and the people will be such that they make no distinction between days. For in the New Testament the sabbath is annihilated as regards the crude external observance, for every day is a holy day," etc.

Now if anyone confronts you with Moses and his commandments, and wants to compel you to keep them, simply answer, "Go to the Jews with your Moses; I am no Jew. Do not entangle me with Moses. If I accept Moses in one respect [Paul tells the Galatians in chapter 5:3], then I am obligated to keep the entire law." For not one little period in Moses pertains to us.

Question: Why then do you preach about Moses if he does not pertain to us?

Answer to the Question: Three things are to be noted in Moses.

I want to keep Moses and not sweep him under the rug, because I find three things in Moses.

In the first place I dismiss the commandments given to the people of Israel. They neither urge nor compel me. They are dead and gone, except insofar as I gladly and willingly accept something from Moses, as if I said, "This is how Moses ruled, and it seems fine to me, so I will follow him in this or that particular." (5)

I would even be glad if [today's] lords ruled according to the example of Moses. If I were emperor, I would take from Moses a model for [my] statutes; not that Moses should be binding on me, but that I should be free to follow him in ruling as he ruled. For example, tithing is a very fine rule, because with the giving of the tenth all other taxes would be eliminated. For the ordinary man it would also be easier to give a tenth than to pay rents and fees. Suppose I had ten cows; I would then give one. If I had only five, I would give nothing. If my fields were yielding only a little, I would give proportionately little; if much, I would give much. All of this would be in God's providence. But as things are now, I must pay the Gentile tax even if the hail should ruin my entire crop. If I owe a hundred gulden in taxes, I must pay it even though there may be nothing growing in the field. This is also the way the pope decrees and governs. But it would be better if things were so arranged that when I raise much, I give much; and when little, I give little.

Again in Moses it is also stipulated that no man should sell his field into a perpetual estate, but only up to the jubilee year [Lev. 25:8-55]. When that year came, every man returned to the field or possessions which he had sold. In this way the possessions remained in the family relationship. There are also other extraordinarily fine roles in Moses which one should like to accept, use, and put into effect. Not that one should bind or be bound by them, but (as I said earlier) the emperor could here take an example for setting up a good government on the basis of Moses, just as the Romans conducted a good government, and just like the Sachsenspiegel (6) by which affairs are ordered in this land of ours. The Gentiles are not obligated to obey Moses. Moses is the Sachsenspiegel for the Jews. But if an example of good government were to be taken from Moses, one could adhere to it without obligation as long as one pleased, etc.

Again Moses says, "If a man dies without children, then his brother or closest relative should take the widow into his home and have her to wife, and thus raise up offspring for the deceased brother or relative. The first child thus born was credited to the deceased brother or relative" [Deut. 25:5-6]. So it came about that one man had many wives. Now this is also a very good rule.

When these factious spirits come, however, and say, "Moses has commanded it," then simply drop Moses and reply, "I am not concerned about what Moses commands." "Yes," they say, "he has commanded that we should have one God, that we should trust and believe in him, that we should not swear by his name; that we should honor father and mother; not kill, steal, commit adultery; not bear false witness, and not covet [Exod. 20:3-17]; should we not keep these commandments?" You reply: Nature also has these laws. Nature provides that we should call upon God. The Gentiles attest to this fact. For there never was a Gentile who did not call upon his idols, even though these were not the true God. This also happened among the Jews, for they had their idols as did the Gentiles; only the Jews have received the law. The Gentiles have it written in their heart, and there is no distinction [Rom. 3:22]. As St. Paul also shows in Romans 2:14-15, the Gentiles, who have no law, have the law written in their heart.

But just as the Jews fail, so also do the Gentiles. Therefore it is natural to honor God, not steal, not commit adultery, not bear false witness, not murder; and what Moses commands is nothing new. For what God has given the Jews from heaven, he has also written in the hearts of all men. Thus I keep the commandments which Moses has given, not because Moses gave the commandment, but because they have been implanted in me by nature, and Moses agrees exactly with nature, etc.

But the other commandments of Moses, which are not [implanted in all men] by nature, the Gentiles do not hold. Nor do these pertain to the Gentiles, such as the tithe and others equally fine which I wish we had too. Now this is the first thing that I ought to see in Moses, namely, the commandments to which I am not bound except insofar as they are [implanted in everyone] by nature [and written in everyone's heart].

The second thing to notice in Moses

In the second place I find something in Moses that I do not have from nature: the promises and pledges of God about Christ. (7)

This is the best thing. It is something that is not written naturally into the heart, but comes from heaven. God has promised, for example, that his Son should be born in the flesh. This is what the gospel proclaims. It is not commandments. And it is the most important thing in Moses which pertains to us. The first thing, namely, the commandments, does not pertain to us. I read Moses because such excellent and comforting promises are there recorded, by which I can find strength for my weak faith. For things take place in the kingdom of Christ just as I read in Moses that they will; therein I find also my sure foundation.

In this manner, therefore, I should accept Moses, and not sweep him under the rug: first because he provides fine examples of laws, from which excerpts may be taken. Second, in Moses there are the promises of God which sustain faith. As it is written of Eve in Genesis 3:15, "I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head," etc. Again Abraham was given this promise by God, speaking thus in Genesis 22:18, "In your descendants shall all the nations be blessed"; that is, through Christ the gospel is to arise.

Again in Deuteronomy 18:15-16 Moses says, "The Lord your God will raise up for you a prophet like me from among you, from your brethren-him you shall heed; just as you desired of the Lord your God at Horeb on the day of the assembly," etc. Many are these texts in the Old Testament, which the holy apostles quoted and drew upon.

But our factious spirits go ahead and say of everything they find in Moses, "Here God is speaking, no one can deny it; therefore we must keep it." So then the rabble go to it. Whew! If God has said it, who then will say anything against it? Then they are really pressed hard like pigs at a trough. Our dear prophets have chattered thus into the minds of the people, "Dear people, God has ordered his people to beat Amalek to death" [Exod. 17:8-16Deut. 25:17-19]. (8) Misery and tribulation have come out of this sort of thing. The peasants have arisen, not knowing the difference, and have been led into this error by those insane factious spirits.

Had there been educated preachers around, they could have stood up to the false prophets and stopped them, and said this to them, "Dear factious spirits, it is true that God commanded this of Moses and spoke thus to the people; but we are not this people. Land, God spoke also to Adam; but that does not make me Adam, God commanded Abraham to put his son to death [Gen. 22:2]; but that does not make me Abraham and obligate me to put my son to death. God spoke also with David. It is all God's word. But let God's word be what it may, I must pay attention and know to whom God's word is addressed. You are still a long way from being the people with whom God spoke." The false prophets say, "You are that people, God is speaking to you." You must prove that to me. With talk like that these factious spirits could have been refuted. But they wanted to be beaten, and so the rabble went to the devil.

One must deal cleanly with the Scriptures. From the very beginning the word has come to us in various ways. It is not enough simply to look and see whether this is God's word, whether God has said it; rather we must look and see to whom it has been spoken, whether it fits us. That makes all the difference between night and day. God said to David, "Out of you shall come the king," etc. [II Sam, 7:13]. But this does not pertain to me, nor has it been spoken to me. He can indeed speak to me if he chooses to do so. You must keep your eye on the word that applies to you, that is spoken to you.

The word in Scripture is of two kinds: the first does not pertain or apply to me, the other kind does. And upon that word which does pertain to me I can boldly trust and rely, as upon a strong rock. But if it does not pertain to me, then I should stand still. The false prophets pitch in and say, "Dear people, this is the word of God," That is true; we cannot deny it. But we are not the people. God has not given us the directive. The factious spirits came in and wanted to stir up something new, saying, "We must keep the Old Testament also..' So they led the peasants into a sweat and ruined them in wife and child. These insane people imagined that it had been withheld from them, that no one had told them they are supposed to murder. It serves them right. They would not follow or listen to anybody. I have seen and experienced it myself, how mad, raving, and senseless they were.

Therefore tell this to Moses: Leave Moses and his people together; they have had their day and do not pertain to me. I listen to that word which applies to me. We have the gospel. Christ says, "Go and preach the gospel," not only to the Jews as Moses did, but to "all nations," to "all creatures" [Mark 16:15]. To me it is said, "He who believes and is baptized will be saved" [Mark 16:16]. Again, "Go and do to your neighbor as has been done to you" [cf. Matt. 7:12]. These words strike me too, for I am one of the "all creatures." If Christ had not added, "preach to all creatures," then I would not listen, would not be baptized, just as I now will not listen to Moses because he is given not to me but only to the Jews. However because Christ says: not to one people, nor in this or in that place in the world, but to "all creatures," therefore no one is exempt. Rather all are thereby included; no one should doubt that to him too the gospel is to be preached. And so I believe that word; it does pertain also to me. I too belong under the gospel, in the new covenant. Therefore I put my trust in that word, even if it should cost a hundred thousand lives.

This distinction should be noticed, grasped, and taken to heart by those preachers who would teach others; indeed by all Christians, for everything depends entirely upon it. If the peasants had understood it this way, they would have salvaged much and would not have been so pitifully misled and ruined. And where we understand it differently, there we make sects and factions, slavering among the rabble and into the raving and uncomprehending people without any distinction, saying, "God's word, God's word." But my dear fellow, the question is whether it was said to you. God indeed speaks also to angels, wood, fish, birds, animals, and all creatures, but this does not make it pertain to me. I should pay attention to that which applies to me, that which is said to me, in which God admonishes, drives, and requires something of me.

Here is an illustration. Suppose a housefather had a wife, a daughter, a son, a maid, and a hired man. Now he speaks to the hired man and orders him to hitch up the horses and bring in a load of wood, or drive over to the field, or do some other job. And suppose he tells the maid to milk the cows, churn some butter, and so on. And suppose he tells his wife to take care of the kitchen and his daughter to do some spinning and make the beds. All this would be the words of one master, one housefather. Suppose now the maid decided she wanted to drive the horses and fetch the wood, the hired man sat down and began milking the cows, the daughter wanted to drive the wagon or plow the field, the wife took a notion to make the beds or spin and so forgot all about the kitchen; and then they all said, "The master has commanded this, these are the housefather's orders!" Then what? Then the housefather would grab a club and knock them all in a heap, and say, "Although it is my command, yet I have not commanded it of you; I gave each of you your instructions, you should have stuck to them."

It is like this with the word of God. Suppose I take up something that God ordered someone else to do, and then I declare, "But you said to do it." God would answer, "Let the devil thank you; I did not tell you to do it." One must distinguish well whether the word pertains to only one or to everybody. If, now, the housefather should say, "On Friday we are going to eat meat," this would be a word common to everybody in the house. Thus what God said to Moses by way of commandment is for the Jews only. But the gospel goes through the whole world in its entirety; it is offered to all creatures without exception. Therefore all the world should accept it, and accept it as if it had been offered to each person individually. The word, "We should love one another" [John 15:12], pertains to me, for it pertains to all who belong to the gospel. Thus we read Moses not because he applies to us, that we must obey him, but because he agrees with the natural law and is conceived better than the Gentiles would ever have been able to do. Thus the Ten Commandments are a mirror of our life, in which we can see wherein we are lacking, etc. The sectarian spirits have misunderstood also with respect to the images; for that too pertains only to the Jews.

Summing up this second part, we read Moses for the sake of the promises about Christ, who belongs not only to the Jews but also to the Gentiles; for through Christ all the Gentiles should have the blessing, as was promised to Abraham [Gen. 12:3].

The third thing to be seen in Moses

In the third place we read Moses for the beautiful examples of faith, of love, and of the cross, as shown in the fathers, Adam, Abel, Noah, Abraham, Isaac, Jacob, Moses, and all the rest. (9) From them we should learn to trust in God and love him. In turn there are also examples of the godless, how God does not pardon the unfaith of the unbelieving; how he can punish Cain, Ishmael, Esau, the whole world in the flood, Sodom and Gomorrah, etc. Examples like these are necessary. For although I am not Cain, yet if I should act like Cain, I will receive the same punishment as Cain. Nowhere else do we find such fine examples of both faith and unfaith. Therefore we should not sweep Moses under the rug. Moreover the Old Testament is thus properly understood when we retain from the prophets the beautiful texts about Christ, when we take note of and thoroughly grasp the fine examples, and when we use the laws as we please to our advantage.

Conclusion and Summary

I have stated that all Christians, and especially those who handle the word of God and attempt to teach others, should take heed and learn Moses aright. Thus where he gives the commandments, we are not to follow him except so far as he agrees with the natural law. Moses is a teacher and doctor of the Jews. We have our own master, Christ, and he has set before us what we are to know, observe, do, and leave undone. However it is true that Moses sets down, in addition to the laws, fine examples of faith and unfaith - punishment of the godless, elevation of the righteous and believing - and also the dear and comforting promises concerning Christ which we should accept. The same is true also in the gospel. For example in the account of the ten lepers, that Christ bids them go to the priest and make sacrifice [Luke 17:14] does not pertain to me. The example of their faith, however, does pertain to me; I should believe Christ, as did they.

Enough has now been said of this, and it is to be noted well for it is really crucial. Many great and outstanding people have missed it, while even today many great preachers still stumble over it. They do not know how to preach Moses, nor how properly to regard his books. They are absurd as they rage and fume, chattering to people, "God's word, God's word!" All the while they mislead the poor people and drive them to destruction. Many learned men have not known how far Moses ought to be taught. Origen, Jerome, and others like them, have not shown clearly how far Moses can really serve us. This is what I have attempted, to say in an introduction to Moses how we should regard him, and how he should be understood and received and not simply be swept under the rug. For in Moses there is comprehended such a fine order, that it is a joy, etc.

God be praised.


(1) Martin Luther, "How Christians Should Regard Moses," trans. and ed. by E. Theodore Bachmann, Luther's Works: Word and Sacrament I, vol. 35 (Philadelphia: Muhlenberg Press, 1960), 161-174. This sermon was delivered on August 27, 1525, in Luther's long series of seventy-seven sermons on Exodus preached from October 2, 1524, to February 2, 1527.

(2) The "enthusiasts" were the Anabaptists or radical reformers (the left wing extreme of the reformation) like Thomas Munzer, who Luther also refers to as "factitious or sectarian spirits" and "false prophets." These radicals should be distinguished from the magisterial reformers like Luther and Calvin. They were known for their millennialism (chiliasm; apocalyptic fanaticism), which led to their insistence of violent measures to bring about a more radical reformation. They were also known as "spiritualists" because they purported to receive direct revelations from the Holy Spirit who was leading them to stir up the masses (peasants) to use all means necessary, even violent rebellion and revolution against authorities, to bring in the new age. Luther was afraid that such preaching would bring massive anarchy throughout the land. Further, they argued that the social laws of the land ought to be replaced by judicial laws of the Mosaic covenant. "Pastor Jacob Strauss at Eisenach and the court preacher Wolfgang Stein at Weimar had brought their considerable influence to bear on the Saxon princes in favor of substituting the more humane laws of the Old Testament for the then current imperial and canon laws. Luther opposed the notion that the Scriptures would be properly exalted if Mosaic precepts were suddenly, as law, to replace laws of the German state and church. He warned that while seemingly honoring the Scriptures, one can actually distort the meaning and intention of the Word of God . . . 'Moses' is not the Word of God in the sense that 'Moses' could be substituted for a piece of human legislation . . . Anyone who, like the enthusiasts, erects Mosaic law as a biblical-divine requirement does injury to the preaching of Christ. Just as the Judaizers of old, who would have required circumcision as an initial requirement, so also the enthusiasts and radicals of this later era do not see that Christ is the end of the Mosaic law. For all the stipulations of that law, insofar as they go beyond the natural law, have been abolished by Christ. The Ten Commandments are binding upon all men only so far as they are implanted in everyone by nature. In this sense Luther declares that 'Moses is dead' . . . Besides, the Jewish assembly of Sinai and of the decalogue has been replaced by the Christian congregation of Pentecost and of the new covenant. The era of Mosaic law extends from Sinai to Pentecost. In this era the Jewish people served its particular purpose, for this people, alone among all the peoples, was during that time span both state and church. It was just one national ethnic group among others on earth, but at the same time it was peculiar people set apart for God as an instrument of his plan for all peoples. So far as 'Moses' is simply the Sachsenspiegel or law code of the Jewish people as a national ethnic group, it can be listed as just one code of laws among many, features of which may or may not be considered desirable in another age or nation. But so far as the Mosaic law is the law of the Old Testament congregation of God, it has a prophetic and promissory significance comparable to nothing in the laws of other peoples; and it has a continuing relevance not to any people simply as people but only to the post-Pentecost church of God spread among all peoples (from introduction to sermon, pp. 157-159; written by E. Theodore Bachman). This imposition of the Mosaic law upon the state sounds very similar to the modern error of theonomy or Christian reconstruction.

(3) In a letter to Chancellor Bruck of Saxony dated January 13, 1524, Luther wrote that the people of Orlamunde, Karlstadt's parish, would probably circumcise themselves and be wholly Mosaic.

(4) The reformers numbered the commandments differently. Calvin referred to this as the fourth commandment (Inst. 2.8.28).

(5) This is what Luther and Calvin would refer to as the "natural law." Calvin referred to these laws as the "equity" of the Mosaic law (Inst. 4.20.16). Both Calvin and Luther agreed that anything in the Mosaic law that was not "general," "common," or "equitable" to all nations no longer applied to the state, seeing that those specific laws were applicable only to Israel. Calvin argued, "I would have preferred to pass over this matter in utter silence if I were not aware that here many dangerously go astray. For there are some who deny that a commonwealth is duly framed which neglects the political system of Moses, and is ruled by the common laws of nations. Let other men consider how perilous and seditious this notion is; it will be enough for me to have proved it false and foolish . . . It is a fact that the law of God which we call the moral law is nothing else than a testimony of natural law and of that conscience which God has engraved upon the minds of men. Consequently, the entire scheme of this equity of which we are now speaking has been prescribed in it. Hence, this equity alone must be the goal and rule and limit of all laws. Whatever laws shall be framed to that rule, directed to that goal, bound by that limit, there is no reason why we should disapprove of them, howsoever they may differ from the Jewish law, or among themselves . . . For the statement of some, that the law of God given through Moses is dishonored when it is abrogated and new laws preferred to it, is utterly vain. For others are not preferred to it when they are more approved, not by a simple comparison, but with regard to the condition of times, place, and nation; or when that law is abrogated which was never enacted for us. For the Lord through the hand of Moses did not give that law to be proclaimed among all nations and to be in force everywhere; but when he had taken the Jewish nation into his safekeeping, defense, and protection, he also willed to be a lawgiver especially to it; and -- as became a wise lawgiver -- he had special concern for it in making its laws (Inst. 4.20.14, 16; also see Calvin's comments on Rom. 1:21-27 and 2:14-15).

(6) This "Saxon code of law" was a thirteenth century compilation of the economic and social laws obtaining in and around Magdeburg and Halberstadt; it was influential in the codification of German law until the nineteenth century. The radical Reformers sometimes sought to replace it with the law of Moses or the Sermon on the Mount.

(7) Here Luther refers to gospel given progressively in types and shadows throughout the Old Testament and looking forward to fulfillment in Jesus Christ.

(8) Thomas Munzer in a sermon of July, 1524, at Allstedt demanded that the princes wipe out all the godless, including godless rulers, princes, and monks.

(9) Here Luther argues that we can find many moral illustrations of good and bad behavior throughout the Old Testament.

This sermon and the accompanying footnotes are copied from:
http://www.wordofhisgrace.org


Comments on Luther’s “How Christians Should Regard Moses” by Peter Ditzel

The following article is an attachment to Martin Luther’s “How Christians Should Regard Moses.” I trust you have read that sermon or will soon read it. I have several points I want to make about Luther’s sermon.

There are those who vilify Luther because he did not have a perfect understanding of the law and covenants. But this is rather like looking at a glass in which there is water to the half-way level and saying it is half empty instead of saying that it is half full. As Luther’s sermon shows, Luther had a better grasp of the law and covenants than many (probably most) in both his day and ours. And can those who are so critical of Luther say that they now have such a perfect understanding that no one coming after them can vilify them for their lack of perfection?

That being said, it is true that Luther was nothing if he was not inconsistent. Just as, at Worms, Luther accused popes and Councils of contradicting each other, he also contradicted himself (as do all humans at times, including this one). This was especially so as he developed his theology. But his changes as he developed his theology were not always for the better. Notice what James A. Nestingen points out in his article, “Changing Definitions: The Law in Formula VI,” that appeared in the July/October 2005 Concordia Theological Quarterly.

Speaking of Luther and Melanchthon's early writings, he says,

The first issue is the end of the law, an assertion that emerged early in the Reformation out of Luther and Melanchthon's consideration of Romans 10:4, where Paul states that “Christ is the end [τέλος] of the law, that all who believe may be justified.” Luther and Melanchthon both picked up what had generally been either passed over or minimized by the tradition, the sense of termination that is also included in τέλος. In fact, from 1520 to 1530, this became a theme of the Lutheran reformers to the point that in the later Galatians commentary “the end of the law” in the sense of termination became a virtual christological title. Christ is the end of the law just as he is Savior and Lord. For Luther the original force of the argument is as much theologica1 as it is exegetical, very much along the lines of Paul's argument in Galatians 2:21, “. . . if justification comes through the law, then Christ died for nothing.” The logic is devastatingly simple. Christ Jesus' justification of the godless is the first and therefore the controlling premise in the theological argument. So if Christ saves, the law cannot. If Christ is “the way, the truth, and the life,” the law cannot be; if Christ has the last word, the law must fall silent before him. Christ’s death and resurrection are, in effect, the first premises in every theological argument....

Nestingen further points out,

One of the most powerful statements of the end of the law in the early Reformation was set out by Melanchthon in the 1521 Loci Communes. The bulk of one whole chapter is devoted to what he calls “the Abrogation of the Law,” the argument proceeding along the same lines as Luther’s. So Melanchthon explicitly states that “...that part of the law called the Decalogue has been abrogated by the New Testament” and then follows with further explanation: “But our freedom consists in this, that every right of accusing and condemning us has been taken away from the law” and “Christ took away the curse of the law and the right it had so that even though you have sinned, even though you now have sin…yet you are saved. Our Samson has shattered the power of death, the power of sin, the gates of hell.” What was later termed “the new obedience” properly follows: “Those who have been renewed by the Spirit of Christ now conform voluntarily even without the law to what the law used to command.”

But Nestingen quotes the later Luther as writing, “They are altogether ignorant and deceivers of souls who endeavor to abolish the law from the church. For that is not only stupid and impious, but absolutely impossible.... Therefore the law will never in all eternity be abolished, but will remain either to be fulfilled by the damned, or already fulfilled in the blessed.” This was obviously a shrinking away from his earlier position, and Melanchthon took off with it.

Nestingen quotes Melanchthon and then adds his own comments:

“We therefore unanimously believe, teach and confess that in its strict sense the law is a divine teaching in which the righteous, unchanging will of God revealed how human beings were created in their nature, thoughts, words and deeds to be pleasing and acceptable to God” (SD V,17). The law is no longer defined functionally in light of the gospel but structurally and cohesively as the definitive expression of God's will....

In effect, law and gospel have traded places. Whereas in the earlier Lutheran argument, the gospel as the ultimate word rendered the law penultimate, now in the Formula [Formula of Concord], the law is set forward as the ultimate expression of God’s will....

This downgrade in Luther’s theology is certainly dismaying and has caused confusion to this day. Yet God has not put me in a position to judge the man, though I certainly do have a responsibility to determine if what he says agrees with the Bible (Acts 17:111 Corinthians 14:291 John 4:1).

Here are some more of my comments on Luther’s sermon, presented in no particular order:

1) Rather than Luther’s distinction of the law binding the Jews and not the Gentiles, I prefer to say that the law bound only the Jews under the Old Covenant and binds no one under the New Covenant.

2) It is interesting to note that, unlike today’s Christian Reconstructionists or Domionists, Luther did not believe there was any necessary reason to institute the Law of Moses as the law of the land. He did, however, believe it to be as good a law to run a nation as any other, and with this I disagree. The Law of Moses was not just civil, but also religious. However, Jesus Christ instituted an age that severed the civil and religious. Therefore, the Law of Moses would be a very inappropriate law to run a state today. Reconstructionists should read footnote 5 under Luther’s article where even Calvin is quoted as saying that those who want to reinstitute Moses’ Law as the law of the land “dangerously go astray.” He also said, “For the Lord through the hand of Moses did not give that law to be proclaimed among all nations and to be in force everywhere.”

3) I disagree with Luther’s teaching on natural law, its origins and effects on man. This is far too complex to deal with here. Lord willing, I will address it in a separate article.

4) I did not write the notes at the end of “How Christians Should Regard Moses.” I assume they were written by the translator and editor, E. Theodore Bachmann. Concerning note 2, some of the Radical Reformers were certainly fanatics. But this term does not apply to all or even most of them. In reality, most of the Radical Reformers were sensibly trying to apply the New Covenant and saw that, among other things, it required a believers only church and the separation of church and state. Luther could have learned much from the Radical Reformers. In fact, there is evidence that he did learn much of what he taught from them. It is also true that Luther himself was more radical until his confinement at Wartburg Castle. During that time, he seems to have decided that it was better to pull back the Reformation from its logical and biblical conclusions (such as a church composed of believers only and the separation of church and state). We can only guess why he did this, but likely he felt that without the support of the Elector of Saxony and others (who would never have agreed to a church of believers only and the separation of church and state), the Reformation might be completely crushed (not to mention his neck being on the line). Thus, Luther is known as a Magisterial Reformer. The Radical Reformers saw this move as traitorous. This pulling back of Luther, both in regards to the law and concerning ecclesiology is the major bone of contention I have with Luther. For more information on this point, see Leonard Verduin’s three books, The Anatomy of a Hybrid, The Reformers and Their Stepchildren, and That First Amendment and the Remnant.

5) Luther’s “Second thing to notice about Moses,” that it has the “promises and pledges of God about Christ,” is, in my opinion the primary use of the Old Testament for the Christian. Jesus Himself taught this purpose for the Old Testament Scriptures. Speaking to the Jews, He said, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39). After His resurrection, we read of what Jesus’ taught to the two on the road to Emmaus: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:27). There are many more types, shadows, and prophecies of Jesus Christ in the Old Testament than are explicitly mentioned in the New Testament. But by using the New Testament as an example of how Christians are now to understand the Old Testament, we can find a treasure of such references. Unfortunately, the Protestant theologians who came after Luther so stressed a strict historical-grammatical interpretation (emphasizing that the Scripture can only mean what the original writer intended) that they put blinders on their eyes and missed much of the richness of the Old Testament. Even worse, many seminaries still follow these blinkered theologians, teaching the strict historical-grammatical interpretation. They even make light of anyone who follows the example of the New Testament writers and even Christ Himself in seeing the Old Testament as a book of types and shadows.

6) Luther hits upon a major problem in the church that continues today when he writes of the “factious spirits” who, “say of everything they find in Moses, ‘Here God is speaking, no one can deny it; therefore we must keep it.’” This was, perhaps, the root of the problem in the old Worldwide Church of God when I worked for it under Herbert W. Armstrong. It continues to be a problem in those organizations that still follow Armstrong’s teachings. It is a problem in many cults. Sadly, however, it is also a problem in many churches of whatever denomination. This is why there are so many people who tithe, try to keep a Sabbath day, call the church building the “house of God,” and generally have an Old Testament mindset. They do not know how to rightly divide the Word of truth (2 Timothy 2:15). As Luther says, “It is not enough simply to look and see whether this is God’s word, whether God has said it; rather we must look and see to whom it has been spoken, whether it fits us. That makes all the difference between night and day.” My sentiments are entirely with Luther when he writes of stumbling preachers who “rage and fume, chattering to people, ‘God's word, God's word!’ All the while they mislead the poor people and drive them to destruction.” God save us from such preachers!

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