But the Christian, as Luther states in his second axiom, is not only this new inner man. He has another will in his flesh, which would make him captive to sin. Accordingly, he dare not be idle, but must work hard to drive out evil lusts and mortify his body. He lives, moreover, among other men on earth, and must labour together with them. And as Christ, though Himself full of the Kingdom of God, for our sake stripped Himself of His power and ministered as a servant, so should we Christians, to whom God through Christ has given the Kingdom of all goodness and blessedness, and therewith all that is sufficient to satisfy us, do freely and cheerfully for our heavenly Father whatever pleases Him, and do unto our neighbours as Christ has done for us. In particular, we must not despise the weakness and weak faith of our neighbour, nor vex him with the use of our liberty, but rather minister with all we have to his improvement. Thus the Christian, who is a free lord and master, becomes a useful servant of all and subject to all. But he does these works, not that he may become thereby good and blessed in the sight of God; he is already blessed through his faith, and what he does now he does freely and gratuitously. Luther thus sums up in conclusion: 'A Christian lives not in himself, but in Christ and in his neighbour; in Christ through faith, in his neighbour through love. Through faith he rises above himself in God, from God he descends again below himself through love; and yet remains always in God and in godlike love.' This tract was a remarkable pendant to Luther's remarkable letter to the Pope. His Holiness, so he wrote to him in his dedication, might taste from its contents what kind of occupation the author would rather, and might with more profit, be engaged in, if only the godless Papal flatterers did not hinder him. And in fact the Pope could plainly see from it how Luther lived and laboured, with his inmost being, in these profound but simple ideas of Christian truth, and how he was inwardly compelled and delighted to represent them in their noble simplicity. The whole tone and tenor of this dedication, so tranquil, fervent, and tender, shows further what profound peace reigned in the soul of this vehement champion of the faith, and what happiness the excommunicated heretic found in his God. Next to Luther's Address to the German Nobility and his Babylonian Captivity, this tract is one of the most important contributions of his pen to the cause of the Reformation. It is clear from its pages that when Luther wrote his letter, at the request of Miltitz, to the Pope, he had no thought of making peace with the Papacy, or of even a moment's truce in the campaign.