Works of Martin Luther Part 32

[Song of Sol. 2:16] This is what Paul means when he says, in I Cor.

xv, "Thanks be to G.o.d, Which giveth us the victory through our Lord Jesus Christ,"[1 Co4. 15:57]--that is, the victory over sin and death, as he there says, "the sting of death is sin, and the strength of sin is the law." [1 Cor. 15:36]

[Sidenote: Faith the Fulfilment of the Law]

From this you see once more why so much is ascribed to faith, that it alone may fulfil the law and justify without the Law works. You see that the First Commandment, which says, "Thou shalt wors.h.i.+p one G.o.d,"

is fulfilled by faith alone. For though you were nothing but good works from the sole of your foot to the crown of your head, yet you would not be righteous, nor wors.h.i.+p G.o.d, nor fulfil the First Commandment, since G.o.d cannot be wors.h.i.+ped unless you ascribe to Him the glory of truthfulness and of all goodness, which is due Him. And this cannot be done by works, but only by the faith of the heart. For not by the doing of works, but by believing, do we glorify G.o.d and acknowledge that He is truthful. Therefore, faith alone is the righteousness of a Christian man and the fulfilling of all the commandments. For he who fulfils the First, has no difficulty in fulfilling all the rest. But works, being insensate things, cannot glorify G.o.d, although they can, if faith be present, be done to the glory of G.o.d. At present, however, we are not inquiring what works and what sort of works are done, but who it is that does them, who glorifies G.o.d and brings forth the works. This is faith which dwells in the heart, and is the head and substance of all our righteousness.

Hence, it is a blind and dangerous doctrine which teaches that the commandments must be fulfilled by works. The commandments must be fulfilled before any works can be done, and the works proceed from the fulfilment of the commandments [Rom. 13:10], as we shall hear.

[Sidenote: Old Testament Types]

But that we may look more deeply into that grace which our inward man has in Christ, we must consider that in the Old Testament G.o.d sanctified to Himself every first-born male, and the birth-right was highly prized, having a two-fold honor, that of priesthood, and that of kings.h.i.+p. For the first-born brother was priest and lord over all the others, and was a type of Christ, the true and only First-born of G.o.d the Father and of the Virgin Mary, and true King and Priest, not after the fas.h.i.+on of the flesh and of the world. For His kingdom is not of this world [John 18:36]. He reigns in heavenly and spiritual things and consecrates them--such as righteousness, truth, wisdom, peace, salvation, etc. Not as if all things on earth and in h.e.l.l were not also subject to Him--else how could He protect and save us from them?--but His kingdom consists neither in them nor of them. Nor does His priesthood consist in the outward splendor of robes and postures, like that human priesthood of Aaron and of our present-day Church; but it consists in spiritual things, through which He by an unseen service intercedes for us in heaven before G.o.d, there offers Himself as a sacrifice and does all things a priest should do, as Paul in the Epistle to the Hebrews describes him under the type of Melchizedek [Heb. 6 f.]. Nor does He only pray and intercede for us, but within our soul He teaches us through the living teaching of His Spirit, thus performing the two real unctions of a priest, of which the prayers and the preaching of human priests are visible types.

Now, just as Christ by his birthright obtained these two prerogatives, so He imparts them to and shares them with every one who believes on Him according to the law of the aforesaid marriage, by which the wife owns whatever belongs to the husband. Hence we are all priests and kings in Christ, as many as believe on Christ, as I Pet. ii says, "Ye are a chosen generation, a peculiar people, a royal priesthood and priestly kingdom, that ye should show forth the virtues of Him Who hath called you out of darkness into His marvelous light." [1 Pet.

2:9]

[Sidenote: The Kings.h.i.+p of the Christian]

This priesthood and kings.h.i.+p we explain as follows: First, as to the kings.h.i.+p, every Christian is by faith so exalted above all things that by a spiritual power he is lord of all things without exception, so that nothing can do him any harm whatever, nay, all things are made subject to him and compelled to serve him to his salvation. Thus Paul says in Rom. viii, "All things work together for good to them who are called." [Rom. 8:28] And, in I Cor. iii, "All things are yours, whether life or death, or things present or things to come, and ye are Christ's." [1 Cor. 3:22 f.] Not as if every Christian were set over all things, to possess and control them by physical power,--a madness with which some churchmen are afflicted,--for such power belongs to kings, princes and men on earth. Our ordinary experience in life shows us that we are subjected to all, suffer many things and even die; nay, the more Christian a man is, the more evils, sufferings and deaths is he made subject to, as we see in Christ the first-born Prince Himself, and in all His brethren, the saints. The power of which we speak is spiritual; it rules in the midst of enemies, and is mighty in the midst of oppression, which means nothing else than that strength is made perfect in weakness [2 Cor. 12:9], and that in all things I can find profit unto salvation, so that the cross and death itself are compelled to serve me and to work together with me for my salvation [Rom. 8:28]. This is a splendid prerogative and hard to attain, and a true omnipotent power, a spiritual dominion, in which there is nothing so good and nothing so evil, but that it shall work together for good to me, if only I believe. And yet, since faith alone suffices for salvation, I have need of nothing, except that faith exercise the power and dominion of its own liberty. Lo, this is the inestimable power and liberty of Christians.

[Sidenote: The Priesthood of the Christian]

Not only are we the freest of kings, we are also priests forever, which is far more excellent than being kings, because as priests we are worthy to appear before G.o.d to pray for others and to teach one another the things of G.o.d. For these are the functions of priests, and cannot be granted to any unbeliever. Thus Christ has obtained for us, if we believe on Him, that we are not only His brethren, co-heirs and fellow-kings with Him, but also fellow-priests with Him, who may boldly come into the presence of G.o.d in the spirit of faith and cry, "Abba, Father!" [Heb. 10:19, 22] pray for one another and do all things which we see done and prefigured in the outward and visible works of priests. But he who does not believe is not served by anything, nor does anything work for good to him, but he himself is a servant of all, and all things become evils to him, because he wickedly uses them to his own profit and not to the glory of G.o.d. And so he is no priest, but a profane man, whose prayer becomes sin and never comes into the presence of G.o.d, because G.o.d does not hear sinners [John 9:31]. Who then can comprehend the lofty dignity of the Christian? Through his kingly power he rules over all things, death, life and sin, and through his priestly glory is all powerful with G.o.d, because G.o.d does the things which he asks and desires, as it is written, "He will fulfil the desire of them that fear Him; He also will hear their cry, and will save them." [Phil. 4:13] To this glory a man attains, surely not by any works of his, but by faith alone.

[Sidenote: Distinctions among Christians]

From this any one can clearly see how a Christian man is free from all things and over all things, so that he needs no works to make him righteous and to save him, since faith alone confers all these things abundantly. But should he grow so foolish as to presume to become righteous, free, saved and a Christian by means of some good work, he would on the instant lose faith and all its benefits: a foolishness aptly ill.u.s.trated in the fable of the dog who runs along a stream with a piece of meat in his mouth, and, deceived by the reflection of the meat in the water, opens his mouth to snap at it, and so loses both the meat and the reflection. You will ask, "If all who are in the Church are priests, how do those whom we now call priests differ from laymen?" I answer: "Injustice is done those words, 'priest,' 'cleric,'

'spiritual,' 'ecclesiastic,' when they are transferred from all other Christians to those few who are now by a mischievous usage called 'ecclesiastics.' For Holy Scripture makes no distinction between them, except that it gives the name 'ministers,' 'servants,' 'stewards,' to those who are now proudly called popes, bishops, and lords and who should by the ministry of the Word serve others and teach them the faith of Christ and the liberty of believers. For although we are all equally priests, yet we cannot all publicly minister and teach, nor ought we if we could." Thus Paul writes in I Cor. iv, "Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of G.o.d." [I Cor. 4:1]

But that stewards.h.i.+p has now been developed into so great a pomp of power and so terrible a tyranny, that no heathen empire or earthly power can be compared with it, just as if laymen were not also Christians. Through this perversion the knowledge of Christian grace, faith, liberty and of Christ Himself has altogether perished, and its place has been taken by an unbearable bondage of human words and laws, until we have become, as the Lamentations of Jeremiah say, servants of the vilest men on earth, who abuse our misfortune to serve only their base and shameless will [Lam. 1:11].

[Sidenote: How Christ is to be Preached]

To return to our purpose, I believe it has now become clear that it is not enough nor is it Christian, to preach the works, life and words of Christ as historical acts, as if the knowledge of these would suffice for the conduct of life, although this is the fas.h.i.+on of those who must to-day be regarded as our best preachers; and far less is it enough for Christian to say nothing at all about Christ and to teach instead the laws of men and the decrees of the Fathers. And now there are not a few who preach Christ and read about Him that they may move men's affections to sympathy with Christ, to anger against the Jews and such like childish and womanish nonsense. Rather ought Christ to be preached to the end that faith in Him may be established, that He may not only be Christ, but be Christ for thee and for me, and that what is said of Him and what His Name denotes may be effectual in us.

And such faith is produced and preserved in us by preaching why Christ came, what He brought and bestowed,[13] what benefit it is to us to accept Him. This is done when that Christian liberty which He bestows is rightly taught, and we are told in what way we who are Christians are all kings and priests and so are lords of all, and may firmly believe that whatever we have done is pleasing and acceptable in the sight of G.o.d, as I have said.

[Sidenote: Effect of such Preaching]

What man is there whose heart, hearing these things, will not rejoice to its very core, and in receiving such comfort grow tender so as to love Christ, as he never could be made to love by any laws or works?

Who would have power to harm such a heart or to make it afraid? If the knowledge of sin for the fear of death break in upon it is ready to hope in the Lord; it does not grow afraid when it hears tidings of evil, nor is it disturbed until it shall look down upon its enemies [Psalm 112:7 f.]. For it believes that the righteousness of Christ is its own, and that its sin is not its own, but Christ's; and that all sin is swallowed up by the righteousness of Christ is, as has been said above, a necessary consequence of faith in Christ. So the heart learns to scoff at death and sin, and to say with the Apostle, "Where, O death, is thy victory? where, O death, is thy sting? The sting of death is sin, and the strength of sin is the law. But thanks be to G.o.d, which giveth us the victory through our Lord Jesus Christ." [1 Cor. 15:55 ff.] For death is swallowed up not only in the victory of Christ, but also by our victory, because through faith His victory has become ours, and in that faith we also are conquerors.

Let this suffice concerning the inward man, his liberty and its source, the righteousness of faith,[14] which needs neither laws nor good works, nay, is rather injured by them, if a man trusts that he is justified by them.

[Sidenote: The Outward Man]

Now let us turn to the second part, to the outward man. Here we shall answer all those who, misled by the word "faith" and by all that has been said, now say: "If faith does all things and is alone sufficient unto righteousness, why then are good works commanded? We will take our ease and do no works, and be content with faith." I answer, Not so, ye wicked men, not so. That would indeed be proper, if we were wholly inward and perfectly spiritual men; but such we shall be only at the last day, the day of the resurrection of the dead. As long as we live in the flesh we only begin and make some progress in that which shall be perfected in the future life. For this reason the Apostle, in Romans viii, calls all that we attain in this he "the first fruits" of the spirit [Rom. 8:23], because, forsooth, we shall receive the greater portion, even the fulness of the spirit, in the future. This is the place for that which was said above, that a Christian man is the servant of all and made subject to all. For in so far as he is free he does no works, but in so far as he is a servant he does all manner of works. How this is possible, we shall see.

[Sidenote: Needs to do Works]

Although, as I have said, a man is abundantly justified by faith inwardly, in his spirit, and so has all that he ought to have, except in so far as this faith and riches must grow from day to day even unto the future he: yet he remains in this mortal life on earth, and in this life he must needs govern his own body and have dealings with men. Here the works begin; here a man cannot take his ease; here he must, indeed, take care to discipline his body by fastings, watchings, labors and other reasonable discipline, and to make it subject to the spirit so that it will obey and conform to the inward man and to faith, and not revolt against faith and hinder the inward man, as it is the body's nature to do if it be not held in check. For the inward man, who by faith is created in the likeness of G.o.d, is both joyful and happy because of Christ in Whom so many benefits are conferred upon him, and therefore it is his one occupation to serve G.o.d joyfully and for naught, in love that is not constrained.

While he is doing this, lo, he meets a contrary will in his own flesh, which strives to serve the world and to seek its own advantage. This the spirit of faith cannot tolerate, and with joyful zeal it attempts to put the body under and to hold it in check, as Paul says in Romans vii, "I delight in the law of G.o.d 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 f.]; and, in another place, "I keep under my body, and bring it into subjection: lest by any means, when I have preached to others, I myself should be a castaway," [1 Cor. 9:27] and in Galatians, "They that are Christ's have crucified the flesh with its l.u.s.ts." [Gal. 5:24]

[Sidenote: Works do not Justify]

In doing these works, however, we must not think that a man is justified before G.o.d by them: for that erroneous opinion faith, which alone is righteousness before G.o.d, cannot endure; but we must think that these works reduce the body to subjection and purity it of its evil l.u.s.ts, and our whole purpose is to be directed only toward the driving out of l.u.s.ts. For since by faith the soul is cleansed and made a lover of G.o.d, it desires that all things, and especially its own body, shall be as pure as itself, so that all things may join with it in loving and praising G.o.d. Hence a man cannot be idle, because the need of his body drives him and he is compelled to do many good works to reduce it to subjection. Nevertheless the works themselves do not justify him before G.o.d, but he does the works out of spontaneous love in obedience to G.o.d, and considers nothing except the approval of G.o.d, Whom he would in all things most scrupulously obey.

In this way every one will easily be able to learn for himself the limit and discretion, as they say, of his bodily castigations: for he will fast, watch and labor as much as he finds sufficient to repress the lasciviousness and l.u.s.t of his body. But they who presume to be justified by works do not regard the mortifying of the l.u.s.ts, but only the works themselves, and think that if only they have done as many and as great works as are possible, they have done well, and have become righteousness; at times they even addle their brains and destroy, or at least render useless, their natural strength with their works. This is the height of folly, and utter ignorance of Christian life and faith, that a man should seek to be justified and saved by works and without faith.

[Sidenote: An a.n.a.logy]

In order that what we have said may be more easily understood, we will explain it by a.n.a.logies. We should think of the works of a Christian man who is justified and saved by faith because of the pure and free mercy of G.o.d, just as we would think of the works which Adam and Eve did in Paradise, and all their children would have done if they had not sinned. We read in Genesis ii, "G.o.d put the man whom He had formed into the garden of Eden to dress it and to keep it." [Gen. 2:15] Now Adam was created by G.o.d righteous and upright and without sin, so that he had no need of being justified and made upright through his dressing and keeping the garden, but, that he might not be idle, the Lord gave him a work to do--to cultivate and to protect the garden.

These would truly have been the freest of works, done only to please G.o.d and not to obtain righteousness, which Adam already had in full measure, and which would have been the birthright of us all.

Such also are the works of a believer. Through his faith he has been restored to Paradise and created anew, has no need of works that he may become or be righteous; but that he may not be idle and may provide for and keep his body, he must do such works freely only to please G.o.d; only, since we are not wholly re-created, and our faith and love are not yet perfect, these are to be increased, not by external works, however, but within themselves.

[Sidenote: A Second a.n.a.logy]

Again: A bishop, when he consecrates a Church, confirms children or performs any other duty belonging to his office, is not made a bishop by these works; nay, if he had not first been made a bishop, none of these works would be valid, they would be foolish, childish and a mere farce. So the Christian, who is consecrated by his faith, does good works, but the works do not make him more holy or more Christian; for that is the work of faith alone, and if a man were not first a believer and a Christian, all his works would amount to nothing at all and would be truly wicked and d.a.m.nable sins.

These two sayings, therefore, are true: "Good works do not make a good man, but a good man does good works; evil works do not make a wicked man, but a wicked man does evil works"; so that it is always necessary that the "substance" or person itself be good before there can be any good works, and that good works follow and proceed from the good person, as Christ also says, "A corrupt tree does not bring forth good fruit, a good tree does not bring forth evil fruit." [Matt. 7:18] It is clear that the fruits do not bear the tree, nor does the tree grow on the fruits, but, on the contrary, the trees bear the fruits and the fruits grow on the trees. As it is necessary, therefore, that the trees must exist before their fruits, and the fruits do not make trees either good or corrupt, but rather as the trees are so are the fruits they bear; so the person of a man must needs first be good or wicked before he does a good or a wicked work, and his works do not make him good or wicked, but he himself makes his works either good or wicked.

[Sidenote: Ill.u.s.trations]

Ill.u.s.trations of the same truth can be seen in all trades, A good or a bad house does not make a good or a bad builder, but a good or a bad builder makes a bad or a good house. And in general, the work never makes the workman like itself, but the workman makes the work like himself. So it is also with the works of man: as the man is, whether believer or unbeliever, so also is his work--good, if it was done in faith; wicked, if it was done in unbelief. But the converse is not true, that the work makes the man either a believer or an unbeliever.

For as works do not make a man a believer, so also they do not make him righteous. But as faith makes a man a believer and righteous, so faith also does good works. Since, then, works justify no one, and a man must be righteous before he does a good work, it is very evident that it is faith alone which, because of the pure mercy of G.o.d through Christ and in His Word, worthily and sufficiently justifies and saves the person, and a Christian man has no need of any work or of any law in order to be saved, since through faith he is free from every law and does all that he does out of pure liberty and freely, seeking neither benefit nor salvation, since he already abounds in all things and is saved through the grace of G.o.d because of his faith, and now seeks only to please G.o.d.

[Sidenote: Works Neither Save nor d.a.m.n]

Furthermore, no good work helps an unbeliever, so as to justify or save him. And, on the other hand, no evil work makes him wicked or d.a.m.ns him, but the unbelief which makes the person and the tree evil, does the evil and d.a.m.nable works. Hence when a man is made good or evil, this is effected not by the works, but by faith or unbelief, as the Wise Man says, "This is the beginning of sin, that a man falls away from G.o.d," [Sirach 10:14 f.] which happens when he does not believe. And Paul, Hebrews xi, says, He that cometh to G.o.d must believe." [Heb. 11:6] And Christ says the same: "Either make the tree good and his fruit good; or else make the tree corrupt and his fruit corrupt," [Matt. 12:33] as if He would say, "Let him who would have good fruit begin by planting a good tree." So let him who would do good works not begin with the doing of works, but with believing, which makes the person good. For nothing makes a man good except faith, nor evil except unbelief.

It is indeed true that in the sight of men a man is made good or evil by his works, but this being made good or evil is no more than that he who is good or evil is pointed out and known as such; as Christ says, in Matthew vii, "By their fruits ye shall know them." [Matt. 7:20] But all this remains on the surface, and very many have been deceived by this outward appearance and have presumed to write and teach concerning good works by which we may be justified, without even mentioning faith; they go their way, always being deceived and deceiving, advancing, indeed, but into a worse state, blind leaders of the blind [2 Tim. 3:13], wearying themselves with many works, and yet never attaining to true righteousness [Matt. 15:14]. Of such Paul says, in II Timothy iii, "Having the form of G.o.dliness, but denying its power, always learning and never attaining to the knowledge of the truth." [2 Tim. 3:5, 7]

He, therefore, who does not wish to go astray with those blind men, must look beyond works, and laws and doctrines about works; nay, turning his eyes from works, he must look upon the person, and ask how that is justified. For the person is justified and saved not by works nor by laws, but by the Word of G.o.d, that is, by the promise of His grace [t.i.t. 3:5], and by faith, that the glory may remain G.o.d's, Who saved us not by works of righteousness which we have done, but according to His mercy by the word of His grace, when we believed. [1 Cor. 1:21]

[Sidenote: The Doctrine of Good Works]

From this it is easy to know in how far good works are to be rejected or not, and by what standard all the teachings of men concerning works are to be interpreted. If works are sought after as a means to righteousness, are burdened with this perverse leviathan[15] and are done under the false impression that through them you are justified, they are made necessary and freedom and faith are destroyed; and this addition to them makes them to be no longer good, but truly d.a.m.nable works. For they are not free, and they blaspheme the grace of G.o.d, since to justify and to save by faith belongs to the grace of G.o.d alone. What the works have no power to do, they yet, by a G.o.dless presumption, through this folly of ours, pretend to do, and thus violently force themselves into the office and the glory of grace. We do not, therefore, reject good works; on the contrary, we cherish and teach them as much as possible. We do not condemn them for their own sake, but because of this G.o.dless addition to them and the perverse idea that righteousness is to be sought through them; for that makes them appear good outwardly, when in truth they are not good; they deceive men and lead men to deceive each other, like ravening wolves in sheep's clothing [Matt. 7:15].

But this leviathan and perverse notion concerning works is insuperable where sincere faith is wanting. Those work-saints cannot get rid of it unless faith, its destroyer, come and rule in their hearts. Nature of itself cannot drive it out, nor even recognize it, but rather regards it as a mark of the most holy will. And if the influence of custom be added and confirm this perverseness of nature, as wicked Magisters have caused it to do, it becomes an incurable evil, and leads astray and destroys countless men beyond all hope of restoration. Therefore, although it is good to preach and write about penitence, confession and satisfaction, if we stop with that and do not go on to teach about faith, our teaching is unquestionably deceitful and devilish.

[Sidenote: What we are to Preach]

Christ, like His forerunner John, not only said, "Repent ye," [Matt.

3:2] but added the word of faith, saying, "The kingdom of heaven is at hand." [Matt. 4:17] And we are not to preach only one of these words of G.o.d, but both; we are to bring forth out of our treasure things new and old [Matt. 13:52], the voice of the law as well as the word of grace. We must bring forth the voice of the law that men may be made to fear and to come to a knowledge of their sins, and so be converted to repentance and a better life. But we must not stop with that. For that would be only to wound and not to bind up, to smite and not to heal, to kill and not to make alive, to lead down into h.e.l.l and not to bring back again, to humble and not to exalt. Therefore, we must also preach the word of grace and the promise of forgiveness, by which faith is taught and strengthened. Without this word of grace the works of the law, contrition, penitence and all the rest are performed and taught in vain.

There remain even to our day preachers of repentance and grace, but they do not so explain G.o.d's law and promise that a man might learn from them the source of repentance and grace. For repentance proceeds from the law of G.o.d, but faith or grace from the promise of G.o.d, as Romans x says, "Faith cometh by hearing, and hearing by the word of Christ" [Rom. 10:17]; so that a man is consoled and exalted by faith in the divine promise, after he has been humbled and led to a knowledge of himself by the threats and the fear of the divine law. So we read in Psalm x.x.x, "Weeping may endure for a night, but joy cometh in the morning." [Ps. 30:6]

[Sidenote: Works of Love]