yet I hope that, after having been vexed by various
temptations, I have attained some little drop of faith, and that I can
speak of this matter, if not with more elegance, certainly with more
solidity, than those literal and too subtle disputants who have hitherto
discoursed upon it without understanding their own words. That I may
open then an easier way for the ignorant--for these alone I am trying
to serve--I first lay down these two propositions, concerning spiritual
liberty and servitude:--

A Christian man is the most free lord of all, and subject to none; a
Christian man is the most dutiful servant of all, and subject to every
one.

Although these statements appear contradictory, yet, when they are found
to agree together, they will make excellently for my purpose. They are
both the statements of Paul himself, who says, "Though I be free from
all men, yet have I made myself servant unto all" (1 Cor. ix. 19), and
"Owe no man anything, but to love one another" (Rom. xiii. 8). Now love
is by its own nature dutiful and obedient to the beloved object. Thus
even Christ, though Lord of all things, was yet made of a woman; made
under the law; at once free and a servant; at once in the form of God
and in the form of a servant.

Let us examine the subject on a deeper and less simple principle. Man is
composed of a twofold nature, a spiritual and a bodily. As regards the
spiritual nature, which they name the soul, he is called the spiritual,
inward, new man; as regards the bodily nature, which they name the
flesh, he is called the fleshly, outward, old man. The Apostle speaks of
this: "Though our outward man perish, yet the inward man is renewed day
by day" (2 Cor. iv. 16). The result of this diversity is that in the
Scriptures opposing statements are made concerning the same man,
the fact being that in the same man these two men are opposed to one
another; the flesh lusting against the spirit, and the spirit against
the flesh (Gal. v. 17).

We first approach the subject of the inward man, that we may see by what
means a man becomes justified, free, and a true Christian; that is, a
spiritual, new, and inward man. It is certain that absolutely none
among outward things, under whatever name they may be reckoned, has any
influence in producing Christian righteousness or liberty, nor, on the
other hand, unrighteousness or slavery. This can be shown by an easy
argument.

What can it profit the soul that the body should be