Second Sermon.
This morning I spoke of the law and the gospel, how the law makes us sinners and the gospel makes alive those who believe in Christ, which justification comes from faith and not from works. Now follows what the works are good for. For we are blamed for forbidding works. So then it follows in the Gospel, "As the Father hath sent me, even so send I you." Now here Christ is presented to you as an example, who was sent by the Father, not that he should seek his own welfare by little works; but all the works which he did he did for the salvation of his neighbor, that we also, like him, should do all works not for our own good, but for the welfare and benefit of our neighbor.
2 And I have never forbidden such works, but this I have forbidden concerning works, that we should not put our trust in them, as if we were justified by works. Works can show faith, but they cannot work it. For where works of godliness are lacking, it follows that faith itself is also lacking. For this reason St. Peter says, "Make diligence to establish your profession" by works, as if to say, "Works determine whether you believe. For if you do not do to your neighbor what Christ did to you, you do not have faith in Christ. Therefore it does not follow that works make one righteous. For as many coats do not make a tailor, but prove that he is a tailor who has made them: so works make no one righteous, but prove that one is righteous. This is what he says: "As the Father has sent Me" etc. For Christ has
All that he did, he did not do for his own sake, but for ours. So also we are sent to do everything for the benefit of our fellow Christians.
Now follows what we should do to every man. For every man is obliged to serve his neighbor according to his office and station. The ruler watches over the welfare of the commonwealth; the householder sees to it that his house and family are pious.
4 Now follow, "Receive ye the Holy Ghost." This he said to all. For Thomas, who before was not yet like the rest of the apostles, received the Holy Spirit like the others. So this concerns not only the preachers, but all Christians. This is followed by: "Whom ye remit sin" etc. Note here that although all Christians who have the Holy Spirit also have this authority, yet the exercise of it should not be done without order, but in a fine order. E.g.: There are different heirs to whom any inheritance has been left by the parents; but not one is allowed to administer it without the consent of the others. So also here the public administration shall not take place without choice, although secretly each one may give comforting words to his brother who asks him for it. And in this administration it depends not only on the one who holds the office, but even more on the one in whom the office is used. For if the minister of this word does not himself partake of the grace of the Holy Spirit, if only he who asks absolution goes in faith and seeks it in faith, he will be granted his request.
(5) Let no one pretend on that account, as is the custom, that this power is given to the priests alone, but believe that the priests alone have this power.
undoubtedly that it has been given to all Christians. Therefore Matth. 18, 20. says: "Where two or three" etc. There he does not remember these scorched and smeared priests with a single word, but speaks of Christians. But in saying twice in the Gospel, "Peace be with you," he indicates first of all that those among whom Christ has come and whose hearts he inhabits, peace in
to have peace with their conscience, first of all with God, against sin, death and hell etc.; after that, that they also, out of love for others, have peace with their neighbor, living peacefully and peaceably with him, seeking to serve him in all things in a loving way, and not seeking their own out of evil desires, but that which is of Jesus Christ.